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LETTERS 



CLER T CAL MANNERS ANB HABITS, 



a 2 



LETTERS 



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<&Uviiul $&mmvs untf flmtJit.o; 



ADDRESSED TO 



A STUDENT 



THEOLOGICAL SEMIKAHY, 

AT PRINCETON, N.J. 



BY SAMUEL MILLER, D.D. 

Professor of Ecclesiastical History and Church Government, 
in the said Seminary. 



NEW YORK: 
PUBLISHED BY G. & G. CARVILL 
1827. 




I A: ' 



% 



Southern District of New-York, ss. 
^*****<# BE IT REMEMBERED, That on the Tenth 

* L S. * day of A P ri1 ' A - D - 1827 » in the Fifty-first 
Z % year of the Independence of the United States 

#*****# of America, G. & C. Carvill, of the said dis- 
trict, have deposited in this office the title of a book, the 
right whereof they claim as proprietors, in the words follow- 
ing, to wit : 

Let ters on Clerical Manners and Habits; addressed to a 
Student in the Theological Seminary, at Princeton, N. J. 
By Samuel Millar, D. D. Professor of Ecclesiastical His- 
tory and Church Government, in the said Seminary. 

In conformity to the Act of Congress of the United States, 
entitled tk An Act for the encouragement of Learning, by se- 
curing the copies of Maps, Charts, and Books, to the authors 
and proprietors of such copies, during the time therein men- 
tioned." And also to an Act, entitled " An Act, supplement- 
ary to an Act, entitled an Act for the encouragement of 
Learning, by securing the copies of Maps, Charts, and Hooks, 
to the authors and proprietors of such copies, during the 
times therein mentioned, and extending the benefits thereof 
to the arts of designing, engraving, and etching historical and 
•ther prints." 

FRFD. I, BETTS, 
Glerk of the Southern District of New-York. 



p.- a. BORRExsTEiN, pniNT. L C Control XT , 

prikceto*, n. j. ,„.-.„„ Number 




^P 96 031 628 



ft 



C5 

u3 CONTENTS, 



LETTER I. 



l»age. 



Introductory Remarks — Importance of the sub- 
ject — Prejudices against every attempt to discuss 
it — These prejudices considered — Good manners 
defined — How to be studied and attained — How 
knowledge of the world is to be gained- — Value 
of good manners — Peculiarly valuable to clergy- 
men — To attain them, we must begin early, and 
labour patiently 13—34 

LETTER II. 

The question discussed, whether clerical man- 
ners ought to bear a peculiar character — The as- 
sertion made that they ought — Points of this 
peculiarity — First point— Dignity, — Second 
point — Gentleness, — Third point — Condescen- 
sion, — Fourth point — Affability, — Fifth point 
— Reserve, — Sixth point— Uniformity. — These 
principles not calculated to form artificial, stiff 
manners— No perfect models of manners in this 
imperfect world — But excellent approximations 
to this character often exhibited . . 35—59 



VI 



page. 



LETTER III. 

Offensive personal habits — Spitting on floors and 
carpets — Excessive use of Tobacco — Use of ar- 
dent spirits — Fondness for luxurious eating — 
Boisterous laughter — Paring the nails — Combing 
the hair — Yawning — Picking the teeth — Lean- 
ing on the table — Mode of sitting in company — 
Importance of sitting erectly — Pulling at arti- 
cles of furniture — Guarding against slovenly- 
habits of every kind ..... 60 — " 

LETTER IV. 

On conversation — Impoitance of the subject — 
Talking too much — Excessive silence — Tale- 
bearing and tattling — Prying into the secrets of 
families — Propagating ill reports — Discussion of 
personal character and conduct — Making conver- 
sation useful — Making preparation to converse 
— Paying close attention in conversation — Treat- 
ing what is said by others respectfully — Looking 
the individual with whom we converse in the 
face — Opposing erroneous sentiments in a suita- 
ble manner — Haughtiness in conversation— Con- 
troversy — Losing the temper in controversy — • 
Ease and attractiveness in conv ersation — Too 
much readiness to make promises of service — 
Disposition to take offence— Sudden and excessive 
intimacies — Maintaining personal dignity in con- 
versation — Retailing anecdotes — Repeating old 
proverbs — Coarseness or indelicacy—Interrupt- 



VI I 



page* 



ing another in conversation — Contradicting — In- 
dulgence of personal vanity — Egotism — Affecta- 
tion of wit — Pedantry — Flattery — Inviting flat- 
tery to ourselves — Speaking of our own perform- 
ances — Rude familiarity — Strict regard to truth 
-r-Proprieties of time and place — Faithfulness to 
confidence reposed — Loud and boisterous manner 
in conversation — Frequent use of Superlatives — 
Conversing with the wise and good — Observing 
the conversation of the best models . . 88 — 130 

LETTER V. 

Religious conversation — Importance of the subject 
— ome popular errors on this subject pointed 
out— Counsels — The duty of embracing every 
good opportunity for religious conversation — In- 
troducing it in an a-y. happy manner — Adapt- 
ing conversation to the company — Dictation and 
authority in conversing — Avoid theological con- 
troversy— -Conversing with infidels — Conversing 
with persons of different religious denominations 
— Conversing with strangers — Conversing with 
persons in high station — Violating good manners 
— Conversing with persons under religious im- 
pression — Giving sound do^ trinal instruction — 
Being too ready to administer comfort to the 
anxious and inquiring — Excessive haste to pub- 
lish the exercises of the anxious — Conversing 
too much at a time — Urging to a hasty profession 
®f religion — The use of technical language in 
religious conversation— Preparing for religious 



Vlll 

conversation — Frequent examination as to the 
manner in which this duty has been perform- 
ed 131—168 

LETTER VI. 

On Visiting — Importance of the su j<^ct — I. Pastoral 
visits— By no means to be neglected — To be at- 
tended to systematically — Preceded by prayer 
—Performed with faithfulness — Not in a formal, 
task-like mode — Extended to the poor as well as 
the rich — Made as instructive and interesting as 
possible — Particular attention to children and 
young people — Record of visits to be careful- 
ly kept — Assembling several families together — 
To be accompanied by an elder — Visiting the 
sick — Counsels — Visiting reduced families — II. 
Social visits — not to be neglected — Preceded by 
Prayer — Not so numerous as to interfere with 
pastoral visits — Not too frequent in particular fa- 
milies — Poor as well as rich— Length of visits — 
Visits at unseasonable hours— Dining parties — 
Suitable conversation at them — Avoid giving 
trouble — Receiving as well as paying visits — 
Leaving every where a testimony for God . 168 — 208 

LETTER VII. 

Habits in the Seminar) generally — Regulations, 
even for a Theological Seminary, indispensably 
necessary — The advantages of such an Institution 
— Attention to the laws of the Seminary — Avoid- 
ing noise in the publick edifice — Spirit of order 



IX 

page, 
in every thing—Punctual attention to all devo- 
tional exercises — Frequent absences from the 
Seminary — Cultivate special friendships — Spirit 
of respect and conciliation towards all— Not too 
much in the society of each other — Converse re- 
specting studies — Treatmc nt of these who differ 
in opinion — Guarding against all unhallowed 
tempers — Ascertaining and correcting foiMes — 
Attendance on the Theological Society — Publiek 
speaking — Manner of offering criticism — Deport- 
ment at meals — Care of Books — Care of the pub- 
lick Edifice — Frequent self-examination as to 
these points .... . 209— 24.-5 

LETTER VIII. 

Habits in the study — Cherishing a deep sense of 
the extent and importance of Theological science 
— Cherishing a devoted attachment, to the minis- 
terial office — Close and fixed attention — Study- 
ing with a devout spirit- — Imploring the aid of 
the Holy Spirit — Much labour indispensable — 
Leave nothing till well done — Write on every 
subject of study — Order in study — Select favour- 
able hours for greatest exertion — Due proportion 
of time to each — Danger of embracing too much . 
in a plan of study — Suitable selection of light 
reading — Novels to be totally excluded — Con- 
stant attention to Languages — Close study 
through life — Attention not to be confined to 
mere professional studies — Reading for vacant 
moments — Study with pen m hand — Learning 



P»ge- 
the character of books before reading thein — 

Too long continuance in study to be avoided — 
Studying by candle-light — Write in a standing 
posture — Abstinence in study — Order and neat- 
ness in the studying apartment — Guarding 
against interruptions in study . . . 246 — 281 

LETTER IX. 

Habits in the Lecture-Room— Evils of absence — 
Evils of coming late — Impropriety of attending 
in a slovenly dress — Fixed attention to what is 
said — Improper to read during a Lecture — Pri- 
vate conversation during a Lecture — Lounging 
or reclining postures — Sleeping posture— Gravi- 
ty — Criticising — Withdrawing from the Lecture- 
room — Taking notes of Lectures — E very hour 
spent in the Lecture-room precious . . 282 — 302 

LETTER X. , 

Habits in the Pulpit, and in the House of God — 
Avoid exhaustion before going to the pulpit — 
Eat but little before preaching — Aids for the 
voice — Prayer before Preaching — Punctualit)' in 
going to the pulpit — Manner of entering the 
church — -Manners in the pulpit — Want of digni- 
ty in the pulpit — Commencement of service — 
Passing from one part of the service to another — 
Closing the eyes in prayer — Administration of 
Sacraments — Publiek services not too long — 
Publick reproof from the pulpit— Quitting the 
pulpit— Conversation in the pulpit— Flattery in 



page, 
prayer — Deportment of ministers as hearers — 

Exposure to cold air after speaking — Quitting the 

church with criticisms on the Sermon — Going 

from the pulpit to the knees . . . 303—329 

LETTER XL 

Conduct in Church Judicatories — Importance of 
the subject — Punctuality in attending-- Early at- ■ 
tendance — Special prayer before attendance — 
Not to expect too much— Being devoted to the 
business of the body— Always closely attentive 
to what is going on — Keeping in the pocket a co- 
py of the rules — young members to speak bat lit- 
tle — Wait for older members to speak — Fre- 
quent or long speaking never right — All harsh- 
ness, satire, <l acrimony to be a v (tided— Treat- 
ing aged members with deference — Gravity — 
Frequent change of seat — Abstinence from food 
—Candour and uprightness— Exulting in suc- 
cess — Submission under failure — Duties of Mo- 
derator — No easy thing to keep these rules — 
Plan of choosing commissioners to the Genera 
Assembly . . . . . . 330—3,81 

LETTEU XII. 

Female Society, Marriage, &c— Delicacy of the 
subject — Still very important — Some clergymen 
ought never to marry — Pastors ought to marry — 
Too much haste in marrying — Where marriage 
is not intended great care should be taken that 
expectations of that nature be not excite 1 — 
A 3 



Xll 

page. 
Match-makers to be avoided — Great importance 

of piety in a clergyman's wife — G ood sense and 
prudence indispensable — Good temper and amia- 
ble manners very desirable — Good health and 
spirits peculiarly important — Personal beauty-^- 
None should marry for money — No step in life 
more important than choosing a wife — Need of 
Divne direction — Matrimonial engagements not 
to be violated— Clerg3 r men should be exemplars 
of conjugal excellence — Conduct of clergymen's 
wives and daughters— Great delicacy to be ob- 
served in conversing with females, both before 
and after marriage — Time spent with them 
should be employed in useful conversation — No 
contemptuous expressions concerning the sex ge- 
nerally should be indulged, . . . 382—420 

LETTER XIII. 

Dress — Style of living — Pecuniary concerns — A 
clergyman's dres — The dress and deportment 
of the family — Furniture and equipage of 
the plain and simple kind — Expense of living 
should never exceed the income — All expendi- 
tures should be managed with a wise economy — 
Meanness in pecuniary concerns to be avoided, 
as well as every thing crooked or questionable — 
Advantages of keeping an account of expenditures 
— Contributing to charitable and pious objects — 
Undue solicitude respecting temporal support im- 
proper — Subscriptions or donations not to be so- 



Xlll 

page, 
lieited — If possible to avoid it, pastors should not 

leave their congregations on account of Salary — ■ 
If compelled to resort to secular employment, it 
should, as far as possible, harmonize with the 
ministerial character — Secular concerns should 
never engross the thoughts nor the conversation- 
Investment of property so as to avoid litigation, 
and the necessity of resorting to coercive mea- 
sures to obtain just rights — A grasping, mercena- 
ry spirit, vigilantly to be guarded' against . 421 — 444 

LETTER XIV. 

Miscellaneous Counsels — Necessity of scrupulous 
punctualitv to all engagements — Importance of 
decision of character — Utility of early rising — 
Methods suggested for the preservation of health 
— Importance of attending to this subject — Ex- 
tremes to which young men are prone in relation 
to this matter — Habit of whining and complain- 
ing, in relation to bodily health, disgusting — Bre- 
thren in the ministry should be on good terms 
with each other — Politicks to be avoided — Re- 
creations should be of a nature becoming the pro- 
fession — Clergymen should not suffer themselves 
to be hurried— To be avoided only by great dili- 
gence, and the maintenance of order in their 
affairs — Improper concern about popularity — In- 
difference to praise or blame, in the conscientious 
discharge of his duty, the noblest trait in the cle- 
rical character— 111 natured attacks from the cen- 
sorious not to be publickly noticed — Assigning 



XIV 

page. 
reasons f or any particular course of conduct, pub- 

lickly, should be done cautiously and sparingly—- 
Publick men should be on their guard against 
their friends as well as enemies — A forward, ob- 
trusive spirit toward strangers, when travelling, 
and a monkish impenetrable reserve, to be equal- 
ly avoided — Ministers should be ever ready to 
perform the appropriate duties of religion, but 
never to force them in mixed companies — Trou- 
blesome aud obtrusive strangers to be shunned in 
travelling — In distant excursions, all useful in- 
formation should be carefully sought for, and se- 
cured — Every thing should be made subservient 
to religion — Conclusion — The substance of all 
that is recommended in the foregoing Letters, 
with the divine assistance, within the reach of 
every candidate for the holy ministry . 445 — 476 



LETTERS, &c. 



£ETT£SE I. 



Thus saith the Lord of Hosts, Consider 
your ways. Haggai i. 5. 



INTRODUCTORY. 

MY DEAR Y0T7NG FRIEND, 

You are soon, with the permission of Pro- 
vidence, to enter the pulpit, and to engage in 
the active duties of that profession, which, how- 
ever undervalued by the worldly and the un- 
believing., cannot fail of being regarded by eve- 
ry friend of Christ, as the most truly honour- 
able and important under heaven. For this 
profession I trust you have the most essential 
of all qualifications ; I mean unfeigned, vital 
piety. If I had any serious doubt as to this 
point, much as I respect your other endow- 
ments, and favourably as I augur of your capa- 
city for the work of publicfc instruction, I could 

B 



14 



not in conscience encourage you to take an- 
other step in your present pursuit. 

But there is one qualification for the sacred 
office, in which, allow me with paternal free- 
dom to say, you have always appeared to me to 
be defective. Whatever pleasure your friends 
may have felt in contemplating your respectable 
talents, your theological acquisitions, and your 
laudable zeal for the advancement of the Re- 
deemer's kingdom ; they have been often pained 
to observe that, in what is called knowledge of 
the world, and in conformity to those habits of 
propriety and delicacy which are commonly es- 
tablished in cultivated society, you manifest a 
deficiency rather remarkable : — a deficiency 
which has often excited surprise in many who 
are acquainted with your good qualities ; and 
which, if allowed to continue, will undoubtedly 
interfere in no small degree with your ministe- 
rial usefulness. Of this fact you are probably 
not sensible ; for if you were, such is my im- 
pression of your conscientious desire to be use- 
ful, that I doubt not you would apply yourself 
with immediate and exemplary diligence to re- 
medy the evil. Nay perhaps you may be un- 
willing to believe that the fact is so, even when 
assured of it. But let not self-flattery blind you 
to the truth, however mortifying. There is 
real need of your directing particular attention 
to this point. It is not a mere ideal deficiency 



15 



of which I speak. What your most partial 
friends generally agree in noticing, must have 
some reality. Recollect, too, that this is a suh | 
ject on which none but very intimate friends 
will ever venture to address you. If you were 
to make a blunder in conversation, as to a point 
of orthoepy, or of history, any common friend 
might be expected to give you some hint of 
your delinquency. But if you were every day 
to fall into some offence against the delicacy of 
polished manners, there is not one friend in a 
hundred that would take the liberty to intimate 
it to you. There is something so unpardona- 
bly offensive to most people in suggesting to 
them that they are deficient in good-breeding, 
that very few will venture on the friendly of- 
fice, even with their most intimate friends. It 
is no proof then, that the imputation of which I 
speak is groundless, because you may not have 
heard it. spoken of by those around you. If 
those who know you best, and love you most, 
are not respectfully listened to on such a sub- 
ject, you cannot expect, from its very nature, 
to hear of it from any other quarter. I have 
known, in the course of my life, several excel- 
lent men, whose manners were, in various re- 
spects, so extremely faulty, and even disgusting, 
that they were objects o'i ridicule, and in some 
instances, almost of scorn, wherever they went. 
Their good qualities, though many and striking, 



u 



were absolutely lost sight of, on account of the 
prominence of two or three ridiculous foi- 
bles. By means of these their usefulness was 
not only impeded, but in a great measure de- 
stroyed: And all this, because they were un- 
conscious of the evil themselves, or at least of 
the extent of it ; and their friends had not been 
faithful enough to apprise them of that which 
all who conversed with them saw and deplored; 
and which a little attention and resolution, es- 
pecially if applied in early life, might have ef- 
fectually corrected. 

I am aware that many very worthy men en- 
tertain strong prejudices against all formal pre- 
cepts or exhortations on the subject of manners, 
and are ready to consider them as worse than 
useless. These prejudices arise from various 
sources. 

In some they are the result of Ignobance. 
Many pious, conscientious men, and even some 
clergymen, are so totally ignorant of the world; 
so unacquainted with the most obvious and 
established proprieties of life; and so little 
aware how greatly a striking defect, as to this 
point, affects any man's acceptance and useful- 
ness in society, that when they hear the sub- 
ject introduced as a matter of serious discus- 
sion, they consider it as beneath their attention. 
Prejudices arising from such a source are, 
surely, unworthy of respect. As well might 



17 



Tfre allow the judgment of the profoundly il- 
literate man to weigh against learning. He 
despises or undervalues that of which he is not 
a competent judge ; while those who are the 
best judges, that is, who themselves possess the 
accomplishment in question, and who have had 
the most ample opportunity of witnessing its 
influence and value, have always been found to 
estimate it most highly. I never met with a 
man of tolerable manners himself, who did not 
consider the subject as very important, and 
worthy of the diligent attention of every one 
who desired to be acceptable and useful to his 
fellow men. 

The prejudices of others against every at- 
tempt to regulate and polish clerical manners, 
seem to arise from that eccentricity, or, as I 
would rather call it, that affectation of sin- 
gularity, which prompts them to delight in 
those manners which are strange and peculiar, 
and to look with a sort of contempt on all rules 
of behaviour. There are persons, and even 
ministers of the gospel, who love to be singu- 
lar; who take pleasure and pride in being 
thought above the ordinary laws oi social inter- 
course : who, of course, violate those laws with- 
out ceremony ; and make no scruple of indulg- 
ing in what they know to be considered as rough, 
offensive manners. The miserable vanity of 
being thought independent, of setting at defi- 
2 B 



IS 



ance publick sentiment, makes them entirely 
undervalue, for themselves, every code of rules 
of which the object is to make them act like 
civilized people. And, not content with this, 
they endeavour to pour ridicule on every at- 
tempt either to form or enforce such a sys- 
tem in regard to others. When weak or wick- 
ed men allow themselves to take this ground, it 
is little to be wondered at, and will probably 
do little mischief: but when good men permit 
themselves to assume so absurd a position, they 
know not what they do. The consequences 
cannot fail to be injurious, and sometimes to a 
deplorable extent. 

But a still larger class, I suspect, are preju- 
diced against ail such discussion as that to which 
I would request your attention, from an entire 

MISAPPREHENSION OF THE OBJECT AIMED AT 

in such discussion, Many have seen so 
much of the affectation and folly of false 
pretensions to politeness ; and heard so much 
of the hollow, insincere system of artificial 
manners inculcated by Lord Chesterfield, 
and others, of the same school, who have some- 
times appeared willing to sacrifice every substan- 
tial quality at the shrine of (i the graces ;" — that 
they have conceived a disgust at every thing 
like rules or precepts on the subject of manners. 
And whenever they hear the subject mentioned, 
they take for granted that the object aimed at is 



19 



that courtly polish, that graceful and puncti- 
lious adjustment of smiles, bows, dress, and 
minute attentions, which form so large a part 
of the Chesterfieldian code. Nothing, my dear 
young friend, is more remote from my purpose 
than the adoption of this exceptionable, and, in 
some of its parts, profligate system. For, al- 
though it certainly embraces many precepts and 
suggestions which are worthy of the attention 
of every man who wishes to be acceptable in 
well-bred society ; it also embraces much, very 
much which no christian can regard but with 
unmingled abhorrence. It has been, indeed, 
not unjustly said, by some one, that the " Let- 
ters to his Son," of that far-famed nobleman, 
inculcate " the morals of a prostitute, and the 
manners of a dancing master." This is all true ; 
and no one reprobates the spirit, and many of the 
details, of those "Letters" more heartily than he 
who now addresses you. Still, however, let us 
not indulge in prejudice against a whole subject, 
because it has been weakly or wickedly treated. 
Let us not imagine that it is unworthy of our 
serious regard, because perverted and corrupt 
views of it have been sometimes taken. No 
man in his senses considers the use of our daily 
food as improper or unnecessary, because the 
votaries of sensual indulgence, have ransacked 
all the stores of ingenious refinement, to pam- 
per the appetite, and gratify the palate, and 



20 



have sometimes employed the most shameful 
means to accomplish their object. 

Let me entreat you, then, to recollect, that 
when I earnestly recommend to you the culti- 
vation of proper clerical manners, it is by no 
means my purpose to recommend those starch- 
ed, artificial, formal manners, which display 
constant effort and constraint ; or those osten- 
tatious, splendid, and gracefully refined manners^ 
which are formed upon mere worldly principles ; 
which qualify their possessor to make a distin- 
guished figure in a ball-room, or at the levee of 
a great man, and which manifest that he has 
studied Chesterfield more than his bible. So 
far from this is my aim, that I am persuaded, 
many persons who pass for well-bred, and even 
highly bred, in such scenes, are among the most 
disgusting and troublesome, and, of course, 
among the worst-bred people in the world. But 
my object is to recommend those manners which 
become the christian gentleman ; which 
naturally flow from the meekness, gentleness, 
purity, and benevolence of our holy Religion ; 
and which both the precepts and examples of 
the Bible equally recommend. 

There are others, who, whenever we speak of 
appropriate clerical manners, consider us as 
designing to recommend that habitual restraint, 
and sanctimoniousness of demeanor, which ap- 
proaches to a sort of professi^na I dissimu la- 



21 

lion. They suppose that, in the formation of 
clerical character, there are certain glosses and 
concealments which clerical policy requires to 
be studied, and which are intended to deepen 
and extend their impression on the popular 
mind. And, therefore, whenever they hear of 
precepts and advices to candidates for the min- 
istry, in relation to this subject, they regard 
them as making a part of an attempt to initiate 
them into the mysteries of their profession, by 
which their reign over the minds of men may 
be more effectually maintained. This seems to 
be the prevailing opinion of infidels ; and also 
of all those professed friends to the christian 
ministry, who, being in a great measure regard- 
less of spiritual living, and holy example them- 
selves, are apt to refer to affectation, and even 
to hypocrisy, every thing which would estab- 
lish a system of deportment more retiring, se- 
rious, and self-denied, than their own Such 
artificial manners, it must be owned, have not 
been uncommon among ecclesiastics in certain 
parts and ages of the world. But they will be re- 
garded with unmingled abhorrence by every ho- 
nest man, to say nothing of christian principle. I 
can only say, that I neither plead nor wish forany 
thing of this kind. My object is by no means to 
help you to weave a " professional cloak," for 
the purpose of covering mental imbecility, cor- 
rupt practice, or sinister design. It is not to 



22 



recommend a buckram dress, for the purpose 
©f repelling familiarity, or inspiring with awe. 
But, simply, to help you to appear, what you 
ought to be, — a pious, benevolent, amiable 
man ; respectfully attentive to the welfare and 
comfort of all around you ; and seeking, ha- 
bitually and supremely, to promote the best in- 
terest of mankind. 

By good manners, then, I beg you will un- 
derstand me to mean, those manners which 
christian purity and benevolence recommend, 
and which, where those graces reign, they will 
ever be found substantially to produce. Dr. 
Witherspoon, in his " Letters on Education," 
while strongly urging the utility and impor- 
tance of polished manners, remarks, that "true 
religion is not only consistent with, but neces- 
sary to, the perfection of true politeness ;" and 
fortifies his opinion by " a noble sentiment," as 
he calls it, of the Prince of Conti, viz. that 
" worldly politeness is no more than an imita- 
tion or imperfect copy of christian charity, be- 
ing the pretence, or outward appearance, of that 
deference to the judgment, and attention to the 
int: rest of others, which a true christian has as 
the rule of his life, and the disposition of his 
heart." And, truly, we have only need to see 
an example of that unaffected kindness, affabili- 
ty, respectfulness, gentleness, and attention to 
the feelings and comfort of all around us, which 



23 



real religion at once demands and inspires, uni- 
ted with the gravity, dignity, and prudence be- 
coming those who remember that for every 
word and action they must give an account ; — 
we have only, I say, to see this happy union of 
qualities fairly exemplified in human deport- 
ment, to be convinced that nothing can be more 
nobly beautiful or attractive, in the view of 
every thinking beholder, than the undissembled 
expression of pure christian feeling : and, of 
course, that to be an humble and assiduous imi- 
tator of Christ, is the shortest way for a minis- 
ter of the Gospel, or any other man, to exhibit 
the most perfect manners of which our nature 
is capable. 

So much for the general principle. Cultivate 
the christian temper, and you will always, in 
precisely the same proportion, lay the best and 
the only true foundation for the manners which 
I recommend. But if you wish to reduce this 
great principle to practice, two things are to be 
remembered. 

The first is, that, as the growth of christian 
principle, in the individual heart, is a gradual 
process ; as it is by no means a spontaneous af- 
fair, — but requires the most assiduous and labo- 
rious culture ; so the drawing out of that prin- 
ciple into all the practical duties of life, is far 
from being an easy task. It requires unceasing 
self-denial, prayer, and watchfulness ; and em- 



24 

braces a large class of duties, which cannot be 
expected to be developed in all their relations 
and aspects, without being made the object of 
diligent and daily attention. Our pride, our 
vanity, our selfishness, our envy, our irascible 
feelings, our indolence, and indeed every cor- 
ruption of our nature, are all so many obstacles 
to the faithful discharge of these duties. It 
happens, moreover, that the application of chris- 
tian principle to the various departments of so- 
cial intercourse, in all their interesting and de- 
licate details ; in other words, the code of what 
may be called Christian viorals, has been less 
happily illustrated and enforced by books than 
any other part of christian truth or duty. In 
its leading outlines, indeed, it has been often 
and well exhibited : but the task of minutely 
filling up what the Scriptures have so divinely 
sketched, has never yet, unless I greatly mis- 
take, been satisfactorily performed. And yet, 
perhaps, there is no subject which, on a variety 
of accounts, requires to be exhibited in more 
minute detail, or urged with more constant re- 
iteration, than this. Still no popular, adequate 
treatise on this subject, so far as I know, is to 
be found. And, of course, those who desire to 
attain excellence in this department of duty, 
have the greater need to study it carefully for 
themselves, and to embrace every opportunity 
of becoming more and mare at home in its re- 
ouisitions. 



25 



The second consideration which deserves our 
notice is, that many of those delicate proprieties 
of behaviour, which the laws of social inter- 
course demand, though founded, in general, 
on christian principle, may be consider- 
ed as, in part, the result o( conventional agree- 
ment among well-bred people. Of course, 
to be adequately acquainted with them, requires 
no small knowledge of the world, as well as 
knowledge of the Bible, and of other good 
books. That young man will find himself egre- 
giously deceived, who imagines that he can 
gain in his study all the information that is ne- 
cessary on this subject. This would be just as 
unreasonable as to find any one expecting to at- 
tain eminence as a military commander, without 
ever seeing a field of battle. You must be ac- 
quainted with the actual world. You must see 
and study man as he is. You must become ac- 
quainted with the rules which regulate social 
intercourse, as exemplified in polished christian 
society. You must even become acquainted 
with " the world which lieth in wickedness," 
and know something of the laws which govern 
the intercourse of those who make no profession 
of religion, that you may know how to under- 
stand and treat them ; how to meet them on 
their own ground, and to adopt the best me- 
thods of conciliating and gaining them. You 
must not, for a moment, suppose that what is 
c 



26 



called a knowledge of the world, necessarily 
implies conformity to it. All that it implies, 
and all that I would recommend, is such an ac- 
quaintance with the assemblage of facts in re- 
lation to this subject, as will enable you to 
adopt them where they are good, or indifferent; 
to avoid them where they cannot be defended ; 
and to make the whole subservient to the inte- 
rest of your Divine Master. 

Do you ask me, how the "knowledge of the 
world" of which I spesk is to be obtained ? I 
answer,-— Not from books ; they cannot teach 
it; though they may make useful suggestions, 
and may put you on the proper track for learn- 
ing: which alone is the humble office I assign 
to this little volume. — Parents cannot always 
teach it ; for frequently they possess it not 
themselves ; and even when they do possess it, 
it is incomparably more difficult to be conveyed 
to others, than any species of book knowledge 
that can be named. Nor is it to be learned 
even by going continually info society, as many 
have done, who, nevertheless, were as ignorant 
of mankind at the end of a long life, as they 
were when they entered on their course. — But 
if you desire to learn it, you must, first of all^ 
be in good earnest in paying close attention to 
the subject. You must feel its importance. 
While you study carefully the best examples 
left on record in the sacred Scriptures, you must 



27 



study, with no less care, the living and acting 
world around you. You must have an eye and an 
ear on the watch for instruction respecting it, ev- 
ery day that you live, and in every company that 
you enter. You must wa-ch with especial vigi- 
lance, every part of the manners, deportment, 
and conversation of the wise, the virtuous and 
the polished with whom you may happen to 
associate from time to time. The true reason 
why so many are in the world, and even, some- 
times, in the polite and great world, for three- 
score years together, without gaining a particle of 
what we call real "knowledge of the world," — 
no doubt is, that they have always passed along 
through society either with so much levity and 
inattention, or with so much hebetude of feel- 
ing, as to this particular point, that they hare 
observed noihing, and, of course, learned no- 
thing. They have, therefore, closed their ca- 
reer, in old age, just as ignorant in this respect, 
as they were in the tenderes boyhood. In short, 
if men have not the knack of ci sely observing, 
and the faculty also of laying up their experi- 
ence, and profiting by their observation, I know 
of no way in which they can hope to become 
tolerable adepts in the science of human nature, 
however ample and long continued the external 
advantages which they may enjoy. 

JJo you ask me, of what real importance, 
after all, well regulated and polished manners 



28 



can be, to a man engaged in an employment so 
elevated and momentous as that of a minister 
of the gospel ? Is it not a matter, perhaps you 
will inquire, rather too small to engage the at- 
tention of one, whose time and talents ought to 
be occupied about much more exalted things? 
That a clergyman ought nor, and, consistently 
with his usefulness, cannot, have manners either 
glaringly ridiculous, or grossly offensive, you 
will say, you allow : but where is the great advan- 
tage of pushing the cultivation of the exterior 
beyond this negative character ? I have often 
heard suggestions of this kind; but am delib- 
erately of the opinion that they are found- 
ed in false and narrow views of human nature, 
and of human society. 

For, in the first place, with respect to large 
mumbers of those with whom clergymen, as well 
as others, are called to associate, they look quite 
as much, if not more, to manners, than to solid 
worth. They are per judges of talents, learn- 
ing, prudence, and even piety ; but of easy, 
mild, respectful, amiable manners, every one 
is a judge; and, of course, every one is capable 
of being favourably impressed by them Can 
there be, then, a more obvious dictate, both of 
policy and duty, than to cultivate that which to 
multitudes is more attractive than real merit ; 
which secures to merit a bearing, and an influ- 
ence which it would not otherwise obtain : and 



ad 



which wiP be likely, in many cases, to open a 
door to usefulness, which without it, would, in 
all probability, have continued impenetrably 
closed ? In repeated instances, have I known 
men of weak minds, and of small information, 
but of remarkably fascinating manners, carry all 
before them, in circles of society, into which 
men of far higher qualifications, both intellec- 
tual and moral, but defective in the attractions 
of manner, were scarcely able to obtain admit- 
tance. A soft, insinuating address has, a thou- 
sand times, rendered its possessor triumphant, 
when, upon every principle of truth and justice, 
he ought to have failed. 

But, in the second place, it is not only true 
that, in very large portions of society, a well 
regulated manner is every thing ; atoning for 
thfc want both of virtue and knowledge, and fre- 
quently superseding the highest worth ; but it 
has more influence,, even with the most discern- 
ing and virtuous, than is commonly imagined. 
To every human being, that which is intrinsi- 
cally excellent, appears doubly attractive when 
presented in a pleasing manner. Truth, even 
to those who know it to be truth, finds a more 
cordial welcome ; and duty, even among its 
most sincere and enlightened friends, commands 
a more ready obedience, when they are clothed 
in an attractive garb, and speak in alluring ac- 
cents. That the very same words, which, 



30 



when uttered by some, are intolerably offensive, 
when spoken in the mild respectful manner of 
others, are welcome and even delightful : that 
the very same action, which, performed by 
some, is censured, when performed by others, 
of, perhaps, less talent or virtue, is lauded to 
excess ; are among the most notorious facts 
in human life ; and that not in the circles of the 
ignorant and unprincipled only ; but also in 
those of the most estimable portions of man- 
kind. 

How is it possible, then, for a thinking man 
to consider the subject on which I address you 
as unworthy of his regard, or as even of small 
importance? To adopt this opinion, is equally 
to oppose reason ana experience, and to set at 
naught some of the most precious means of 
gaining access to the human heart. 

Let me entreat you to remember, too, that 
those who bear the office to which you aspire, 
stand more peculiarly in need of the aid which 
polished and attractive manners furnish, than 
any other class of men. To 'hem the use of 
" carnal weapons" is interdicted. They nei- 
ther have, nor ought to have, as ministers, any 
other influence in society, than tn at wjiich arises 
from the saereclness of their office, the excel- 
lence of their character^ and the attraction of 
their manners. If. is their great business to win 
men to the love of the truth and of duty by 



31 



moral means, and amon gathers, by^exhibiting, 
in their own temper and lives, the meek, lowly, 
amiable, and benevolent spirit of the religion 
which they inculcate. l( they fail of doing 
this, they fail in one of the most important 
means of professional success. And yet it is 
plain that every minister must essentially fail 
here who does notsucceed in setting forth, in his 
own person, a style of manners adapted to con- 
ciliate the respect and good will of all whom he 
approaches. 

And when I recollect how extremely impor- 
tant the first steps of a young minister are ; at 
how early and inexperience'* an age he frequent- 
ly enters on his publick work ; how much de- 
pends on the character of his habits and man- 
ners when he is least sensible of the fact; and 
how completely he may prostrate his dignity, 
and foreclose his usefulness, by a few ridiculous 
foibles, or inadvertent habits, of the existence 
of which it would be sometimes difficult to 
convince him : — I say, when I recollect all 
these things, I am astonished that candidates 
for the ministry think so little of this matter, 
and are so little concerned to form a style of 
manners, which may be conducive, at once, to 
their comfort and usefulness. 

Allow me, further, my dear young Friend, 
to remark, that if you wish to succeed in 
forming such manners as it is the object of 

B 



32 



these pages to recommend, you must begin 
iarly and labour patiently; otherwise, 
you will never make the attainment. As the 
discipline of the temper and feelings ought to 
be commenced with the earliest dawn of reason, 
and is the work of a lifetime ; so the discipline 
of the manners, if the expression may be al- 
lowed, depending as it does for success on 
" ruling our spirits," should be begun as early 
as possible ; l lie sooner the better. Say not, 
it is too soon for you to begin to "put on the 
clergyman" when you are only in the second 
year of your theological studies. Let me tell 
you, my friend, if you begin now, and labour 
in this species of culture with the utmost assi- 
duity, I shall consider you as doing great things 
if you succeed in forming even tolerable cleric- 
al manners by the time you are ready to enter 
the pulpit. It is, as I have already said, a gra- 
dual work. In the conflict with your old ha- 
bits, and your unhallowed feelings, you will 
have many a painful struggle, and will proba- 
bly suffer many a discouraging c'efeat. It will 
be much if you ultimately gain the victory. 
If you are so happy, you will find it to be no 
easy conquest. . But, when gained, it will be 
the most glorious and the most precious of all 
victories — a vie ory over yoursklf. 

You will perceive that my counsel extends 
beyond the time that you propose to spend in 



33 



the Theological Seminary, and, indeed, will 
apply, in some of its parts, to the whole of your 
clerical life, should it be ever so long This 
was expressly intended. It occurred to me 
that a little manual, addressed to One of those 
who bear to me the relation of Pupils, adapt- 
ed to promote his benefit, not only while he 
continues in the Institution of which I am an 
officer, but when he shall have tak -n his leave 
of it, nay as long as he lives ; might, at the 
same time, if given through the medium of 
the press, be of some use to others, to whom I 
have had, and may yet have, the honour and 
the pleasure to stand in the same relation ; not 
merely in the beginning, but throughout the 
whole of their course. And if the following 
pages should be blessed, in the smallest degree, 
to your advantage, or that of any other indivi- 
dual, in preparing for a profession which I love, 
I shall consider myself as abundantly re- 
warded. 

I will only add, that in preparing this little 
system of advices, I have by no means forgotten 
how small my title is to assume the office of 
teacher on such a subject. It is a maxim in 
physical science, that a stream can never, in or- 
dinary circumstances, rise higher than its foun- 
tain. If I thought this maxim applied as rigid- 
ly in intellectual and moral culture, I should 
lay down my pen in despair : * or rather, I should 



34 

not have dared to take it up for the purpose of 
discussing a subject at once so delicate and dif- 
ficult. But it does not. Nothing is more com- 
mon than to see pupils rising far higher than 
their instructors in knowledge and practical 
wisdom. This thought comforts and animates 
me in the undertaking. My office having placed 
me in the way of perceiving how greatly a body 
of precepts and suggestions on this subject is 
needed ; having never seen any thing which 
appeared to me to approach toward answering 
the purpose in view ; knowing that all that 
many ingenuous youth need, to put them on 
the right track, is a collection of hints, for set- 
ting their own minds at work ; and hoping that 
what is "sown in weakness," may be " raised 
in power," I venture to make the attempt which 
the title of these Letters announces. May our 
common Master accept and bless it J 



XETTEtt XI. 

See that ye walk circumspectly, not as 
fools, but as wise. Ephes. v. 15. 

GENERAL CHARACTERISTICS OF CLERICAL 
MANNERS. 

My DEAR YOUNG FRIEND, 

In pursuing the subject introduced to your 
view in the preceding Letter, a question pre- 
sents itself, which seems to require some dis- 
cussion, before we proceed to the details which 
are intended to occupy the following pages. 
The question is this — Is there any thing pecu- 
liar in the style of manners proper for a min- 
ister of the gospel ? Ought the manners of a 
clergyman perceptibly to differ from those of a 
well-bred man of a secular profession ? I think 
they ought. That is to say, I am clearly of 
the opinion that they ought to bear a stamp, in 
a variety of particulars, characteristick of the 
hallowed spirit and sacred office with which 
they are connected. All other professional 
men, indeed, would be the better for having the 
same sort of manners that I am about to recom- 
mend to ministers of the gospel ; but with re- 



36 

speet to the litter, they are so indispensably 
necessary to the complete attainment of all 
those advantages which manners can impart to 
their possessor, that they may be said, without 
impropriety, to be peculiarly clerical in their 
nature. 

If I were to attempt to exhibit the peculiar- 
ity in question, I should say it mav be express- 
ed in Jsix words — Dignity, Gentleness, Con- 
descension, Affability, Reserve, and Unifor- 
mity. 

1. Dignity. By this I mean that happy mix- 
ture of gravity and elevation in human de- 
portment, which evinces a mind habitually 
thoughtful, serious, and set on high things. An 
air and manner opposed to levity ; opposed to 
that propensity to jesting, which is so often 
manifested by some who bear the sacred office ; 
opposed to what is grovelling ; opposed in 
short, to every species of lightness or volatili- 
ty, which, however tolerated in young persons 
of secular professions, is barely tolerated, even 
in them, and certainly adds nothing to their 
respectability in the view of any one : but which 
in ministers of the gospel, is peculiarly unseem- 
ly, and never fails to lower the estimation in 
which they are held by ail discerning people. 
I have often thought, my young friend, that 
you were b} far too ready to give way to your 
risible feelings. Every public man, and espe- 
cially every clergyman, ought to cultivate that 



37 



habitual sedateness, and command of his coun- 
tenance, which will prevent his being the sport 
of every ludicrous occurrence, or merry-an- 
drew, who may happen to be presented to his 
view. 

The dignity of which I speak also requires 
its possessor to avoid those companies, in 
which language, and scenes, are likely to be ex- 
hibited, which ought not to be even witnessed 
by a minister of the gospel. If any thing of 
this kind be expected in a company before it 
assembles, a minister ought to decline making 
one of its number : — And if, after he has join- 
ed it, there be any indication of the approach 
of such scenes, he ought to take an early op- 
portunity of escaping before they actually make 
their appearance. "Even dining, or tea parties, 
in which any thing like the reign of levity, and 
especially of revelry, is anticipated, ought to 
be invariably shunned b an ambassador of 
Christ. That you will not allow yourself to 
be present at places in which cards or dancing 
are made a part of the professed and prominent 
entertainment, I take for granted. But I will 
go further. When you are invited even to 
what are called family parties, and you 
find either ^ards or dancing about to be intro- 
duced, though it be on tne smallest scale, and 
in the most domestick way, make a poi<;t of 
withdrawing. It is, on all accounts, better to 



38 

be absent. When a clergyman allows himself 
to be found in the midst of exhibitions of this 
nature, though he take no part in them, yet, if 
he have a proper sense of christian and minis- 
terial duty, he will be more or less embarrassed; 
and, if he attempt to be faithful in reproof or 
remonstrance, may, perhaps, do more harm 
than good. Many a minister of Christ, in these 
circumstances, has been involved in conflicts, 
in the course of which his feelings have been 
lacerated, his dignity lowered, and his comfort 
wounded in no small degree. Lay it down as 
a fixed principle, that you cannot possibly be 
in light, frivolous company, or where frivolous 
engagements are going on, even if there be no 
other mischief, without having your dignity 
impaired. If the gravity and respectability of 
your character do not prevent every thing un- 
seemly, or approaching to it, from occurring, it 
is no place for you. How much better is it ? 
with a wise caution, to avoid, as far as possible, 
all such embarrassing places and companies ! 
The prudent manforeseeih the evil, and hid- 
eth himself. 

The dignity of which I speak should also 
prevent ministers, however youthful, from en- 
gaging in many of those recreations, which may 
not be unsuitable for others, but in which one 
who is officially bound to be grave, ought not 
to indulge. If you happen to be thrown into 



39 



young company, and any of the little plays 
which are frequently resorted to, by youth of 
both sexes, for passing away time, happen 
to be introduced, it will be by no means 
proper that you take any part in them. How- 
ever admissible such plays may be fur children, 
or for those who are just rising above the age of 
children, a minister, or a candidate for the holy 
ministry ought to be more gravely and appro- 
priately employed. 

Again ; the dignity of manner which I wish 
to inculcate, may be impaired by various little 
infelicities of deportment into which those who 
are not prudently and cielieaiely on their guards 
may be betrayed. I have known worth v men, 
who had so little knowledge of human nature, 
and so little sense of propriety, that they 
suffered themselves to be involved in angry 
contention with ostlers, with stage-drivers, 
with boat-men, and other coarse and vulgar men, 
with whom they were brought in contact. Care- 
fully avoid every thing of this sort. Rather suffer 
wrong, than run the risk of a publick conflictwith 
those who are generally rude and foul-mouthed, 
and too often altogether lawless. Itis unbecom- 
ing enough for any grave man to be involved in 
such controversies ; but for a clergyman, it is 
peculiarly unbecoming. I might not always 
estimate his talents; but I should certainly 
always estimate his personal dignity by oh- 



40 

serving the degree ot care and vigilance with 
which he avoided rencounters of this kind. 

Further ; when I speak of dignified manners 
in a minister of the gospel, I refer to that cha- 
racter of deportment which is opposed to little- 
nes ,not to say meanness , in his dealings. There 
is often found, in this respect, in some minis- 
ters, otherwise men of great excellence, a strik- 
ing want of just taste and delicacy. They can 
higgle and chaffer about a cent, with almost as 
much pertinacity as might be expected from a 
beggar. They can resort to as many petty arts 
for gaining a favourable bargain, even in the 
smallest affair, as if dexterity in dealing were 
their trade. And, even with the poors i: indi- 
viduals with whom they deal, they are reaay to 
contend about a trifle with the most determined 
obstinacy. In short, I have known men of the 
sacred profession, in whom the rage for little 
savings, in all their pecuniary transactions, ap- 
peared to be a besetting infirmity, and to follow 
them through their wh le course, and on some 
occasions led them to exhibit, themselves in a 
point of light altogether unworthy of their office. 
In making these remarks, I havt no design to 
censure that habitual, and even rigid economy, 
Which must, of necessity, and certainly ought 
to be practised, by those whose circumstances 
are narrow, and who have no means of enlarg- 
ing them ; and this is probably the case with 



41 



a majority of those who devote themselves 
to the service of the church. In all such, a con- 
stant care to guard against unnecessary expen- 
diture is not only allowable, but is, doubtless, 
a christian duty. But there is a wide differ- 
ence between this, and conducting pecuniary 
expenditures, when we resolve to incur them, 
in a pitiful manner; a manner which indicates 
a mind inordinately set on the most paltry gains 
and savings. I remember once to have receiv- 
ed a 7ery unfavourable impression of a clergy- 
man, some time since deceased, on observing 
that he employed a considerable portion of pre- 
cious time, and expended no small share of in- 
genuity, in recovering from a particular friend 
jive cents, when he had just received from that 
friend what was of more than ten times that 
amount in- value. 

Again ; the dignity which I recommend, 
is opposed to all those arts in social intercourse, 
which, though not really crooked or disingenu- 
ous; yet approach the confines of what is so, 
and may, possibly, be liable, with some, to that 
imputation. Make it a sacred point never to 
engage in any covert or questionable course of 
action. Let both your speech and your con- 
duct be always so perfectly fair, candid and ho- 
nourable, that the more they are scrutinized, the 
more perfectly correct and creditable they will 
appear, Never venture, in any case, or for the 



42 



purpose of gratifying any person whatever, to 
do or say that which, if it should become fully 
known to the publick, would place your charac- 
ter in an awkward point of light. Even, if dis- 
closed, it be very far from fixing the .charge 
of dishonesty upon you : yet if it may expose 
you to the charge of littleness, of imprudence, 
of paltry management, or of undignified inter- 
ference in the affairs of others, you will furnish 
matter of regret to every serious friend of cle- 
rical character. 

I will only add, that another characteristick 
and advantage of dignity in manners, is, that, 
when properly exercised, it tends to repress 
the risings, and repel the approaches of imperti- 
nence. I have known many men in whose pre- 
sence it was impossible to take any improper 
liberty. Not because they were haughty, over- 
bearing, or sanctimonious; but because there 
was such a mixture of gravity, respectfulness, 
and benevolence in their whole air and manner, 
that the impertinent, the frivolous, and, of 
course, the profane, were abashed in approach- 
ing them. " There is something defective," says 
the e!oquentZ?r Jay, "especially in a minister, 
unless his character produces an atmosphere 
around him, which is felt as soon as entered. It 
is not enough for him to have courage to re- 
prove certain things ; he should have dignity 
enough to prevent them ; and he will, if the 



christian be commensurate with the preacher, 
and if he 'walk worthy of God, who hath 
called us into his kingdom and glory.*' "* 

2. Gentleness. By this you will readily per- 
ceive to be meant, that habitual mildness of dis- 
position, and softness of manner, which careful- 
ly guard against every thing, in speech or be- 
haviour, adapted unnecessarily to offend or to 
give uneasiness. It is opposed to every kind 
of harshness or undue severity, and forms a de- 
portment calculated to conciliate and attract all 
to whom it is manifested. You, doubtless, re- 
member that this disposition, and the corres- 
ponding expression of it, are represented in 
Scripture as among the fruits of the Spirit. The 
wisdom that is from above, says the Apostle 
James, is gentle. And the Apostle Paul, 
speaking particularly of ministers, says — The 
servant of the Lord must not strive, but be 
gentle unto all men, patient, in meekness in- 
structing those that oppose themselves. 

I am aware, indeed, that gentleness has been 
confounded by many with something very dif- 
ferent, and hy no means laudable. It has been 
considered and despised, as that tame, passive 
spirit, which knows not how to deny the most 
unreasonable request, or to resist the most un- 
just encroachment. There cannot, however? 

* Life of Winter, p, 299, 



44 

be a greater mistake. Some of the firmest men 
in the maintenance of their own principles that 
I have ever seen, were remarkable for the mild- 
ness and gentleness of their manners. Perhaps 
it may even be said, that those who have been 
most distinguished for the exercise of courage, as 
amoral quality, have been, at the same time, the 
most signal examples of bland and accommoda- 
ting deportment. " True gentleness/' says one, 
"is to be carefully distinguished from the mean 
spirit of cowards, and the fawning assent of 
sycophants. It renounces no just right from 
fear; it gives up no important truth from flat- 
tery. It is. indeed, not only consistent with a 
firm mind, but it necessarily requires a manly 
spirit, and a fixed principle, in order to give it 
any real value. It stands opposed to harshness 
and severity, to pride and arrogance, to violence 
and oppression. It is properly the manifesta- 
tion of that part of charity which makes us un- 
willing to give pain to any of our brethren. 
Compassion prompts us to relieve their wants : 
forbearance prevents us from retaliating their 
injuries : meekness restrains our angry pas- 
sions : candour our severe judgments: but gen- 
tleness corrects whatever is offensive in our 
manners; and by a constant train of humane 
attentions, studies to alleviate the burden of hu- 
man misery." 

A conscientious man, who is habitually in- 



45 

tent on doing good, will find occasion almost 
every hour that he spends in company, for the 
exercise of this invaluable spirit, and the de- 
portment to which it prompts. The occasions 
are extremely few in the walks oi social inter- 
course, in which a blunt, rough, or authori- 
tative manner, is either proper or profit- 
able. Whereas, by a soft answer we may 
turn away wrath ; by a mild, respectful ad- 
dress, we may at once reprove impertinence, 
disarm violence, and even put brutality to shame. 
By making a point of accosting all whom we 
approach with tones as well as expressions of a 
kindly and conciliatory character, we may of- 
ten open a way for the reception of truth into 
minds which might have been otherwise invin- 
cibly closed against it. Learn, then, the happy 
art of conversing with gentleness, of giving 
your commands with gentleness, of arguing 
with genilencss, of contending with gentleness, 
of even reproving with gentleness ; that is, of 
guarding against every thing harsh, passionate, 
or boisterous in your mode of administering 
reproof. Nay, do not think it strange if I go 
further still, and recommend that you cultivate 
gentleness in all } our actions and movements ; 
in walking, in changing your place in the par- 
lour, in opening and shutting doors, and in all 
similar actions. There is more dignity in this 
mode of conducting our movements than in any 



46 



other. There is also more safety ; for a very- 
large part of the casualties by which our persons 
are injured, are, doubtless, induced by the want 
of gentleness. Can it be considered as becom- 
ing to see a grave divine skipping; about with 
the impetuosity of a boy; slamming doors as if 
in a passion ; jerking chairs and other movea- 
bles which he may have occasion to handle, as 
if snatching them from robbers ; or passing 
along the streets with that kind of military air, 
and rapid step which might be expected in one 
who was walking for a wager ? 

3. Condescension. If you live to be a minister, 
a large part of your social and professional in- 
tercourse will be with those who, according to 
popular language, are your infer tors. To the 
poor, the deserted, the friendless, the afflicted ; 
— to these, if you possess the spirit of Chi i r, 
your attention* will be incessant and unwearied. 
It is, therefore, of peculiar importance that you 
acquire the art of treating such persons' in a 
manner best adapsed to sooth their feelings, in- 
spire their confidence, and win their affections. 
This can only be done by habits of conde- 
scension; that is, laying aside every thing like 
an air of haughtiness or superiority, and ad- 
dressing them in the tones and language of be- 
nevolent respect. Guard against reminding 
them continually, by your looks and expressions, 
that you consider them as beneath vou. Go to 



47 



their dwellings as a friend and comforter. Lis- 
ten with patient attention to their complaints 
and requests. Manifest —what you ought un- 
doubtedly to feel — a readiness to serve them to 
the utmost of your power. Remember that 
your Master, while upon earth, was peculiarly 
attentive to the indigent and the miserable; and 
that the most tender and condescending lan- 
guage that ever escaped from his lips, was ad- 
dressed to such persons, or had a reference to 
them. 

Let me entreat you not only to manifest quite 
as much alacrity in finding out the hovel of 
poverty, and the couch of suffering, as the 
mansion of the rich, and the table of feasting; 
but also, when you have found the abode of 
penury and affliction, to enter it in the kindliest 
manner ; to accost every member of the hum- 
ble circle with christian respect and sympathy ; 
to seat yourself by the bed-side of the sick and 
dying with affectionate benevolence ; to pour 
the light of instruction, and the oil of consola- 
tion into their minds with tenderness and pa- 
ts nee ; and to accommodate yourself, as y.our 
Mas'er would have d ne, to all their wants, 
an<i ignorance, and darkness, and doubts, and 
trials. Receive their civilities with thanks. 
Accept ;>f th< ir homeliest fare with cordiality. 
And study to convince them, by every proper 



4S 



method, that you heartily wish them well, and 
are ready to do them good. Need I say, that 
such things are grateful to them to a degree 
not easily expressed ? One of the most excel- 
lent ministers I ever knew ; a man of refine-* 
ment and polish, as well as of ardent piety, ex-* 
ceeded most ©f my clerical acquaintance in his 
incessant attentions to the poor. He would go 
to the houses of the meanest and poorest, with 
an ease and freedom truly exemplary ; would 
seat himself on a broken stool or block of wood, 
and appear to enjoy himself as if )>e were in 
the moss- convenient parlour; and would, wth 
a singular felicity of manner, place those wham 
he addressed just as much at ease, as if iiiey 
were conversing with an equal. It was in re- 
ference to him that a poor, but eminently pious 
old woman said — u 0, sir, you cannot think 
ho kind and good he is. He's not a bit of a 
gentleman. He conies in, and sits down in 
my poor place here, just as if he ha! been 
used to being with the like of me all his days." 
Though I knew the venerable man to be a real 
and # uncommonly well-bred gentleman, I was 
particularly struck with the old woman's sig- 
nificant language—" He's not a Ml of a gen- 
tleman ;" and thought it one of the highest 
compliments she could pay him. She had, no 
doubt, been accustomed to associate, in her own 
mind, that title with manners of ihe supercili- 



49 



ous and revolting kind. An association to 
which, I am sorry to say, the manners of many, 
who would be thought real gentlemen, give too 
much countenance. 

4. Affability. This quality of manners is 
allied to the last mentioned characteristic^ but 
still it is not the same. An affable man, is one 
who may be approached and accosted without 
embarrassment or difficulty. One who has the 
happy talent of conversing pleasantly and cour- 
teously, and of placing every one in conver- 
sation with him perfectly at his ease. The op- 
posites of this quality are coldness, haughtiness, 
habits of taciturnity, arising from whatever 
cause, and, in short, every thing in manner 
that is adapted to repel, or to prevent freedom 
and comfort of approach. On the other hand, 
the dispositions, which lead to affability of man- 
ner, are good nature, benevolence, and that 
habitual kindness of feeling, which rejoices in 
the welfare of all, and especially of those who 
look to us for instruction, counsel, or any other 
benefit. 

Now it is manifest that all classes of men, 
and especially of those who are commonly 
called professional men, would find great ad- 
vantage in cultivating the affability of which 
I speak. In fact its advantages in c 
ating publick favour, and in facilitating 
intercourse, are able, But to the min- 



50 



ister of the Gospel, the importance of this so- 
cial quality is peculiar. A physician, or a 
lawyer maybe remarkably deficient in affability, 
and yet his professional reputation and even 
usefulness may sustain no material draw-back 
on this account. But when a minister of the 
gospel is thus deficient, it may be maintained 
that his usefulness cannot fail of being, in all 
cases, proportionably diminished. He is not 
only called to visit "from house to house ;" 
to address all classes of persons on the most 
important of all subjects ; and to study to gain 
access to the minds of the high and the low, 
the rich and the poor, the learned and the ig- 
norant ; but all descriptions of persons are in 
the habit of resorting to him, in private as well 
as in publick, for counsel and aid. The per- 
plexed, the doubting, the timid, the feeble- 
minded, the tempted, the desponding, are 
all, it may be, in succession, seeking in him 
a counsellor and guide. How unhappy when 
his personal manners are such as to repel and 
discourage ! How unhappy, nay in some cases, 
how fatal to the eternal interests of men, when, 
instead of a manner which invites confidence, 
and inspires freedom of communication, the 
ambassador of Christ, by his repulsive mode 
of address, as it were " breaks the bruised 
reed," "quenches the smoking flax," or so 
completely chills" and discourages the anxious in- 
quirer, as to deter him from ever making a se» 



51 



:ond visit ! It is manifest, then, that by a re- 
narkable deficiency in the quality under con- 
sideration, ministers will not only lose much 
in regard to publick favour and acceptance ; 
but, what is infinitely more important, by this 
deficiency, they may be the means of repelling 
from the church of God many a soul who was 
on the road to salvation, and who, but for this 
cause, might, humanly speaking, have reached 
the blessed goal. 

Say not, that an affable man, like a poet, 
must be born, but cannot be made. That con- 
stitutional temperament has, in many cases, 
much to do with this thing, is not denied. 
But it is utterly denied that the faculty of 
which I speak is beyond the reach of success- 
ful cultivation. Only lay to heart the impor- 
tance of the attainment, and strive 3nd pray 
to be enabled to make it, and your labour will 
not be in vain. But there may be a mistake 
here. In attempting to be affable, be not fawn- 
ing. Jn endeavouring to invite freedom and 
confidence, do not break down the barriers of 
the most perfect mutual respect. For, in order 
to form a complete finish in clerical manners, 
there must be a proper attention to that respect 
which is due to the man, and his office, as well 
as that which is due to those with whom he con- 
verses. 

5. Reserve. By which I mean, not the oppo- 
site of frankness ; but a manner standing op- 



posed to excessive and unseasonable communi- 
cativeness. This is in no respect inconsistent 
with any thing which has been already recom- 
mended. The most attractive affability is not 
only quite reconcileable with a delicate and 
wise reserve ; but really requires it, and can- 
not be of the best character without it. There 
are many subjects on which a minister of the 
Gospel ought not to allow himself, in ordinary 
cases, to talk with freedom, if at all j and, of 
course, concerning which, when they are in- 
troduced, he ought generally to exercise a 
strict reserve. Every wise man will see at 
once the reasons, and the importance of this 
counsel; especially in reference to one who 
bears so many interesting relations to those 
around him as a minister of religion He ought 
certainly to be affable. But if by this he should 
understand to be meant, that he ought to talk 
freely, at all times, to all classes of people, and 
on all subjects, which the idle, the meddling, 
the impertinent, or the malignant may choose, 
to introduce, he would soon find to his cost 
that he had totally misapprehended the mat- 
ter. Affability is good — is important j but in- 
cessant and indiscriminate talkativeness, will 
soon reduce in publick esteem, and entangle in 
real difficulties, the official man who allows him- 
self to indulge it. 

There are many points concerning which 
every man who wishes to hold a respectable 



53 



standing in society, ought to exercise habitual 
reserve ; but concerning which it is peculiarly- 
important that ministers do so. A complete 
catalogue of them cannot be given ; but good 
sense and prudence will ena jle you, for the 
most part, to see what ought to be considered 
as belonging to the list. You can be at no loss, 
however, to decide, that — the private affairs 
of your neighbours ; — the characters, plans, 
and conduct of the absent ; — questions which 
implicate the principles and views of other re- 
ligious denominations ; — the conflicts of par- 
ty politicians ; — -your own private concerns; 
—the petty scandal of the neighbourhood ;■— 
what others have communicated to you, in 
reference to delicate subject?, whether under 
the injunction of secresy or not ; — your opi- 
nions concerning the passing events and per- 
sons of the day, unless in very clear and spe- 
cial cases; — on all these and similar subjects, 
if you are wise you will exercise much reserve ; 
— nay you will seldom allow yourself to con- 
verse at all, even when all around you are chat- 
tering about them. You can seldom do any 
good by talking on such subjects. " Let the 
dead bury their dead." Your time and breath 
ought to be devoted to the discussion of subjects 
by which you will be likely to benefit yourself 
and others, and by which you will not be liable 
to be implicated in any difficulty hereafter. 



54 



It is the part of wisdom also to exercise much 
reserve as to the article of giving advice. It 
is not uncommon for your sanguine, precipitate 
men to give ach T ice, even unasked ; and to give 
it on all occasions, freely, when only slightly 
or indirectly solicited, and when, perhaps, they 
have a very imperfect, and altogether ex-parte 
knowledge of facts. This is never discreet. A 
truly benevolent man ought not to be, and will 
not be unwilling to incur the responsibility of 
giving advice, when he sees his way clear to 
do so, and when there is a probability of good 
being done by it. But to incur this responsi- 
bility, needlessly, with small information on 
the subject, and when there is but little hope of 
doing good, is both weak and rash. Many a 
man in a publick station has greatly impaired 
his influence by a few instances of such indis- 
cretion. In very many cases solicitations for 
advice, while they are kindly received, and re- 
spectfully treated,. ought to be denied altogeth- 
er. In many other cases, all that ought to be 
done is, to state the pros and cons in the most 
impartial and luminous manner that we can, 
and, having done so, to leave the individual to 
select his own course of conduct. 

But it is not enough that a minister himself 
exercise this prudent reserve, both in private 
and publick. If he have a family^ it will be 
necessary to inculcate upon every member of 



55 

it, as far as possible, the exercise of the same 
caution. My opinion is, thai the wives and 
children of ministers ought seldom to allow 
themselves to speak of the opinions, plans and 
movements of their husbands or fathers. In a 
great majority of cases, perhaps, this may be 
done without the least ill consequence ; but 
when they least apprehend evil from such com- 
munications, it may be most seriously the re- 
sult Nor can it ever be certainly known when 
such evil may arise. It is obvious, therefore, 
that, in this matter, reserve ought to be unceas- 
ing and vigilant. 

6 Uniformity. The importance of this cha- 
racteristick of clerical manners, is much greater 
than would, at first view, appear. Few things 
have a more unfriendly influence on our accept- 
ance in social intercourse than the opposite of 
what I now recommend. To be at one time 
pointedly respectful and affable, and, at another, 
to the same individual, so cold and ungracious 
as to surprise and repel : to treat an acquaint- 
ance to-day with a degree of attention and kind- 
ness bordering on excess, and little short of 
fawning ; and to-morrow scarcely to recog- 
nize him at all, or to pass him with the most 
frigid indifference, is a style of deportment, 
which, though sometimes seen in excellent 
men, is always unhappy, and often in no small 
degree mischievous in its influence on social 



56 

comfort. This apparent caprice arises from 
various sources ; sometimes from an actual de- 
fect of eye-sight ; at others from strange and 
fitful anomalies of memory, of which I have 
known many examples ; perhaps still more 
frequently from those revolutions in feeling, 
which are occasioned by a nervous system lia- 
ble to the alternate extremes of elevation and 
depression ; from occasional fits of absence of 
mind ; and, possibly, now and then, from an 
affectation of eccentricity, which, however un- 
worthy of a man of sense and piety, has actu- 
ally been manifested by those who claimed to 
possess both. 

Now, though several of these sources of ap- 
parently capricious manners may not at all 
times admit of a perfect remedy ; yet more 
than one of them may be cou iteracted with 
entire success : and with respect to all of them, 
much may be done to diminish their influence. 
The great secret of correction lies in one word 
— attention. — Try to learn the happy art 
of attending to each case as it arises, as being 
always of more or less importance, if not for its 
own sake, at least in reference to the formation 
of a suitable habit ; and I have no doubt you 
will soon be surprised to perceive the degree 
of success that has attended your efforts. 

But there is one method of obviating, to a cer- 
tain extent, the evil under consideration, which, 



57 



perhaps, may not so readily occur to every one, 
and especially not to every young man. I re- 
fer to thai important point in the manners of all 
publick men, viz. the wisdom of not being 
"over civil," or excessive in your polite atten- 
tions to any one. I have known ministers, as 
well as others, who have been really lavish in 
their civilities to a few individuals among their 
friends and neighbours ; so much so as to at- 
tract particular notice ; while others, equally, 
or perhaps more worthy, but less conspicuous, 
they have scarcely treated with common deco- 
rum. Their coldness to the latter, would not 
have been so abservable, had it not been con- 
trasted with their extreme civility to the for- 
mer. Diversities of this kind ought to be as 
much as possible avoided ; and the correction 
ought to be applied to both extremes, It is 
never wise for a minister to be so excessive- 
ly intimate, so inordinately friendly with any 
particular individual, or individuals, among his 
people, as to become a subject of remark, or to 
embarrass him in his intercourse with others. Ne 
quid nimis, is an invaluable maxim, in its ap- 
plication to clerical intimacies and civilities, as 
well as to a thousand other things. Those which 
are carried to excess, seldom last long, or end 
well. The most truly judicious and generally 
acceptable publick men I have ever known, 
were remarkable for not being extremely civil 
3 i 



5S 



to any, even to those whom they were known 
most highly to value ; butforthat moderate, yet 
vigilant attention to all, which was by no means 
inconsistent with special friendships, but which 
indicated a desire to be truly useful to all classes 
of persons. 

I hope you will not be disposed to say, that 
the foregoing counsels are adapted to form that 
cold, selfish, and calculating style of manners, 
which ought to be avoided, rather than culti- 
vated. If it be so, 1 am egregiously deceived. 
Let me entreat you to go over every item 
again, carefully, and see whether wisdom, pru- 
dence, and the word of God do not sanction 
them all. The idea that the manners of any 
one ought to be left to take care of themselves, 
is a miserable delusion. As long as we are 
bound, every hour, to "consider our ways," 
and, " whether we eat or drink or whatever we 
do, to do all to the glory of God, 7 ' it will be 
incumbent upon persons, of all ages and sta- 
tions, to endeavour in all things, even the mi- 
nutest, to "order their conversation aright." 
But for a minister of the Gospel, who stands 
continually as a " watchman," and a " defen- 
der," on " the walls of Zion ;" and who is act- 
ing every hour, not only for himself, but also for 
the church of God ; — for him to doubt whether 
habitual care as to every word, and look, and 
action, is incumbent on him, is indeed, strange- 
ly to misapprehend his obligations. 



59 



If you ask me, where you shall find a model 
of such clerical manners as I have endeavoured 
to describe ; I answer, No where, in all its 
parts, in absolute perfection. This, however, 
is no more a reason why an attempt should not 
be made to portray and recommend such man- 
ners, than our inability to find a perfect pattern 
of the Christian temper, in any mere man, is 
a reason why that temper should never be de 
scribed or inculcated. But I have been so hap- 
py as to meet with a few examples of manners 
nearly approximating to those which are recom- 
mended in this letter. One of the most vener- 
able and excellent clergymen in the United 
States, has remarked, that he thought some of 
the more polished and pious of the ministers 
belonging to the Moravians, or United Bre- 
thren, furnished specimens of manners as wor- 
thy of imitation as any he had ever seen. In 
this opinion, I am inclined to concur. I have 
marked in a few of those worthy men, that hap- 
py union of gravity, dignity, gentleness, and 
unaffected kindness of deportment truly rare, 
and which it would be delightful to see copied 
by every minister of religion in the land. 



BETTER XXI. 



Giving no offence in any thing, that 
the ministry be not blamed. 2 Cor. vi. 3. 

OFFENSIVE PERSONAL HABITS. 

Mi dear, toujvg Friend, 

There are many personal habits, which all 
polished people concur in regarding as offen- 
sive ; and which of course cannot be indulged 
in the presence of such persons, without giving 
them pain. Sometimes, indeed, so much pain, 
that, after a while, the society of those who ha- 
bitually indulge in them, if not avoided alto- 
gether, will be in a degree unwelcome, where- 
ever they go. These habits are painful to well- 
bred persons on various accounts. Some of 
them, because they are offences against personal 
cleanliness ; others, because they make an un- 
comfortable impression, in other respects, on 
the senses of those with whom we converse ; 
and a third class, because they indicate the ab- 
sence of that respect and attention to tl 
around us, which every man af correct deport- 



61 



merit is expected to pay, and which he never 
omits to pay, without incurring a serious disad- 
vantage. 

I propose, in the present Letter, to mention 
some of these personal habits. And let me en- 
treat you not to consider me as unnecessarily 
minute or fastidious in my enumeration. Some 
of the items adverted to, may excite a smile, 
and others a less comfortable emotion ; you may 
rest assured, however, that I shall mention none 
but such as I know to be offensive ; to many 
persons deeply so ; and to have been remarked 
upon with great severity. This is enough for 
a delicate, conscientious man ; who will consi- 
der no correction of an evil habit as beneath his 
notice, which will give him more ready access 
to all companies, and render, perhaps, many of 
his personal efforts to do good much more ac- 
ceptable and useful. 

1. Among these offensive habits, the first 
that I shall mention, is that, of spitting on the 
floors and carpets, of the apartments in 
which you are seated. This is a habit with 
which Americans are constantly reproached 
by those Europeans who travel among us, or 
who have occasion to remark on our national 
manners. Nay, a late writer in one of their pe- 
riodical works, pronounces, that " the Ameri- 
cans must give up all pretensions to good-breed- 
ing as long as they allow themselves to spit on 



02 



floors and carpets in company, as is now com- 
mon among them V I do not allow that this 
charge can be said by any means to be more 
" eommonly" applicable to the better portion 
of Americans than of Englishmen. Still I do 
believe the habit in question is more " com- 
mon" among the plainer classes of our citizens, 
than it is among the corresponding classes of 
any nation on earth, of equal culture, in other 
respects, with ourselves. And, truly, a habit 
so filthy, so peculiarly disgusting, and so calcu- 
lated to give trouble to every neat house-keeper, 
may well be regarded as equally discreditable 
to the breeding and the benevolence of those 
who allow themselves to practise it. 

I have known some persons who, in conse- 
quence of their habitually chewing tobacco or 
some other substance, or smoking, were under 
a necessity so constant and pressing of discharg- 
ing saliva from their mouths, that they were re- 
ally a trouble to themselves, as well as to every 
body else. They bespattered the clothes and 
persons of all who were sitting in their imme- 
diate vicinity ; defiled the floor or carpet beyond 
endurance ; and thus rendered themselves a 
nuisance in every house which they entered. 
Indeed I have known a few tobacco-chewers, 
in whom this habit had reached such a degree 
of concentrated virulence, that they rendered 
their immediate neighbourhood intolerable : 



63 



formed puddles of tobacco spittle at their feet, 
in the parlour, or in the pew in church in which 
they were seated ; and, in some instances, even 
compelled persons of delicate feelings, especial- 
ly females, to leave the room, or the pew, and 
retire in haste, to avoid sickness of stomach. 

To say that this filthiness is very indecent, is 
to speak but half its condemnation. It is un- 
worthy of a gentleman and a christian : and he 
who, after being warned, continues to indulge 
it, ought to be banished, without scruple, from 
all decent society. 

If it be asked, how those who spit much shall 
manage ; I answer, if possible, let them instant- 
ly discontinue all those practises which lead to 
the secretion of an excess of saliva. This is, in 
every point of view, the best and most effectu- 
al method of removing all difficulty. But if 
this be not possible, then let such persons, when 
they go into company, make interest with their 
kind entertainers to furnish them with spitting- 
boxes ; or let them endeavour to sit near a win- 
dow ; or let them rise and withdraw from the 
apartment as often as it becomes necessary to 
discharge the contents of their mouths ; or let 
them ta e care to have in their pockets extra 
handkerchiefs, which may be employed to re- 
ceive the superfluous saliva; — or, if none of 
these safeguards, or auxiliaries can be had, let 
them even — stay at home, and thus be sure that 



64 



they trespass on no premises excepting their 
own. Even there, indeed, they will annoy ana 
disgust all who visit them : but, then, this will 
be a penalty incurred voluntarily, and endured 
only as long as each individual can find a suf- 
ficient inducement to sustain it. For I have 
certainly known at least one tobacco-chewing 
clergyman of whom a respectable professor of 
religion declared, " that he would most cheer- 
fully pay his board for a week <»r more, at a 
tavern, or at any other place, rather than endure 
his company at a single meal, or for one eve- 
ning, in his own dwelling." How melancholy, 
that a minister of religion, instead of being a 
pattern of neatness and purity, and possessing 
such manners as to render his company attrac : 
tive to all classes of people ; should allow him- 
self, by his persona* habits, to drive ail cleanly 
and delicate persons from his presence ! 

Imagine not, however, that it is merely 
against this miserable extreme of the filthy ha- 
bit in question, th it I protest. It \s against 
every degree of it that I would wain you. Ra- 
ther than once allow yourself, on any occasion? 
to spit on the floor in company, you ought to 
walk a hundred yards, or more, to find a door 
or window, or submit to almost any ordinary 
inconvenience, in fact, to go to the root of the 
evil, the habit of spitting much at all, is a 
bad habit \ and any thing which tends to the 



65 



creation, and, of course, to the necessity of 
discharging, much saliva, ought to be, by all 
young persons, who are forming their manners, 
carefully avoided. And scarcely any thing, 
let me add, admits of being placed, and kept, 
more fully under the influence of the will, in 
ordinary circumstances, than this. 

2. Another offensive habit, closely connected 
with the foregoing, against which I would warn 
you, is the excessive use of tobacco, in 
any form. I do not deny that chewing, smo- 
king, and snuffing tobacco, within certain li- 
mits, may be considered as quite consistent with 
the habits of gentlemen ; because many gentle- 
men practise them ; and some who practise 
more than one, or all of them, even to a degree 
of excess, yet, from their great personal neat- 
ness, and constant attention to appearances, have 
still avoided becoming, in any considerable de- 
gree, offensive to those around them. Such 
instances, however, are rare. At any rate, no- 
thing is more common than the reverse ; and the 
cases are so numerous in which the consumers 
of this hateful weed become a source of incon- 
venience to all with whom they associate ; that 
even the ordinary use of it ought to be regarded 
with apprehension, by those who would escape 
the excess to which others have become vio 
tims. 



66 



You ought to be aware, my young £riend 3 
that no class of persons are more apt to fall 
into excess in the use of tobacco, in every way, 
than students ; and no class of students, per 
haps, more remarkably than those who are de- 
voted to the study of Theology. Whether 
their sedentary habits, and especially their ha- 
bits of stated composition, form the peculiar 
temptation by which so ma ly of them are un- 
happily beguiled, I know no- ; but it has fallen. 
to my lot to know a ver} 7 large number of min- 
isters, young and old, who, by excessive smo- 
king, chewing, or snuffing, have deranged the 
tone of their stomachs ; have undermined their 
health ; have seriously injured their voices ; 
have had the fumes of tobacco so thoroughly 
inwrough in their persons and clothing, th t it 
became impossible fur many delicate people to 
sit near them with impunity ; anc have laid 
themselves, after a w! ile, under so absolute a 
necessity of smoking, or chewing, incessantly, 
that they have been obliged to withdraw from 
company, or from the most urgent business, and 
even to break off in the midst of a meal, md re- 
tire tc smoke, or else run the risk of a severe 
affection of the stomach. 

In vain do you remind such people, when 
they are young, and when their habits are 
forming, that the use of tobacco is, in most 
cases, unhealthful, and in many, extremely so 



67 



that if they use it at all, they are in danger of 
being betrayed into excess, in spite of every 
resolution to the contrary. — In vain do you re- 
mind them that many persons, of both sexes, 
cannot bear either the smoke or the perfume 
of tobacco, and, of course, must be driven from 
the room if not from the house, in which this 
offensive practice is going forward ; that, like 
tippling, one degree of excess in this indul- 
gence, leads to another, until a sort of necessity 
of continuing it is incurred ; that habits of smo- 
king and chewing, especially the former, will 
render them intolerable inmates in many fami- 
lies ; and that by the excessive use of tobacco, 
more particularly in the form of segars, thou- 
sands have been insensibly betrayed into habits 
of drinking, and have become confirmed sots, 
before they were aware of being in the least 
danger : — I say, in vain do you remind many 
young men, and even pious young men, who 
are commencing such habits, of these dangers. 
In vain do you hold up to their view particular 
cases, as examples of all that you say. They 
will not believe you. They are in no danger. 
Others may have insensibly fallen into excess, 
and become offensive ; but they never wiil. 
Onward they go, with inflexible self-will, " as 
.an ox goeth to the slaughter/' resolving to fol- 
low appetite at all hazards, until some of them 

L 



68 



become themselves fearful examples of the evils 
against which they were warned ! 

I have already hinted at one of the dangers 
arising from the exorbitant use of tobacco, 
which very many, even after being put on 
their guard, cannot be persuaded to appreciate. 
I mean the tendency of the segar to generate 
a fondness for intemperate drinking. He 
whose mouth and fauces are frequently and 
strongly stimulated by the fumes of tobacco, is 
apt to be thirsty ; and t.» such an one, simple 
water is insipid, and scarcely tolerable. Some- 
thing stronger is, of course, sought after. And 
hence it so often happens, that habits of dis- 
graceful, and finally of ruinous tippling, grow 
out of the excessive use of the segar. 

The truth is, no man, especially no young 
man, ought ever to use* tobacco in any 
shape, who can possibly avoid it; that is, who 
does not find himself reduced to the same neces- 
sity of taking it, as a medicine, that he is, now 
and then, of taking Digitalis, Opium, or Ca- 
lomel ; in which ease, instead of allowing him- 
self to contract a fondness for the article, and 
living upon it daily, a wise man will take it, 
as he would the most nauseous medicine, in 
as small quantities, and as seldom, as possible. 
I beseech you, my young Friend, not to dis- 
regard this advice. Rely on it, if you are so hap- 
py as to escape the thraldom which the odious 



69 

vegetable in question has imposed upon mil- 
lions, you will rejoice in it as long as you live. 
But you probably will not escape, u?iless you 
renounce the use of the article entirely. If 
the most servile votary of the segar, the quid, 
or the snuff-box, could take even a cursory 
glance at the ruined health ; the trembling 
nerves ; the impaired mental faculties ; the 
miserable tippling habits ; the disgraceful sla- 
very ; and the revolting fume, to which they 
have insensibly conducted many an unsuspect- 
ing devotee, he would fly with horror before 
even the possible approaches of the danger. 

3. Another habit which every friend to the 
honour of religion, and to human happiness 
ought to avoid with the utmost care, is, that of 
indulging in the habitual use of akdent spi- 
rits. 

The habit of which I now speak is not that 
of intemperate drinking. This is a sin so un- 
questionable and degrading, so destructive of 
health, of reputation, and of all that is good, 
that noaigument can be necessary to convince 
a professing christian, and especially a candi- 
date for the holy ministry, that every ipproach 
to it ought to be regarded with abuorrence. 
And I have no doubt that every manifest and 
known approach to it, will be so regarded by 
ev ry conscientious man. But there are ap- 
proaches to this sin so remote and insensible. 



70 

that thousands are drawn into them without the 
smallest apprehension of danger ; and it is not, 
perhaps, until it is too late to apply any human 
remedy, that their fears begin to be excited. 
Happy is he who sees the evil afar off, and is 
wise enough to escape from every measure of 
its influence 

Let me say, then, that the young man who 
is in the daily habit of taking any portion of 
ardent spirits, especially before breakfast or 
dinner, even if it be ever so small, is in an 
extremely perilous habit, from which there is a 
high degree of probability that he will not es- 
cape with impunity. Nay, one of the most 
enlightened observers our country ever pro- 
duced, the venerable President Dwight 9 has 
said, that " the man who drinks spirits regu- 
larly, ought to consider himself as having al- 
ready entered the path which leads to habitual 
intemperance." Nothing is more insidious than 
the love of this stimulus ; nothing more apt 
to gain on the appetite without being at all sus- 
pected by him who is most interested in the 
fact ; no indulgence more frequently found to 
increase in its endless cravings with every 
day's indulgence. So that many a man deemed 
perfectly sober, by himself, and by all his ac- 
quaintances ; nay many a conscientious man, 
before he was aware, has found, the practise of 
daily taking a small quantity of spirits, gra- 



71 



dually extending its claims and its power, 
until he was no longer able to resist, and be„ 
came the slave of gross intemperance. 

My firm persuasion is, that, in general? 
no one who is in health, and who -is under 
forty years of age, ought ever, as a system, to 
drink any thin^ stronger than water. It is the 
most natural, the most salubrious, and, in all 
respects, the best drink The cases of the most 
robust and ruddy health that I have ever seen, 
have been those of persons who drank nothing 
but water. Among the old Romans, in the 
purest and simplest periods of their republic!*, 
no young man was allowed to drink any kind 
of strong drink, until he had attained the age 
of thirty years. And if I could prevail upon 
e very young man to act rigidly upon this plan, 
putting every thing out of view excep ting his bo- 
dily health, and his interest tor the present life, 
I should consider myself as gaining a most de- 
sirable object. 

He who drinks nothing but water, has but 
little temptation to drink at all more frequently 
than he ought. Yet it is very possible to take 
too frequently, and too much, even of this sim- 
ple beverage. I have known some individuals, 
chiefly students, who unhappily contracted the 
habit of requiring something to moisten their 
lips every half hour, or oftener ; and even in the 
pulpit, they could never get through a discourse 
2 L 



72 

of the ordinary length, without taking repeated 
sips of water. This is not only a habit trouble- 
some to others, as well as ourselves ; but it is 
multiplying our wants ; it is rendering the lips 
and fauces more apt to become parched, on the 
slightest use of them : thus increasing the in- 
convenience which it is intended to remedy ; 
and constantly spreading a snare before the 
individual, to cr^ve something less innocent, 
when water of a good quality is not to be pro- 
cured. 

I would S2} T , then, to every one who is form- 
ing his habits in this respect, — Let your plan 
be to drink but little of any thing. Even the 
excessive drinking of water may prove in- 
jurious, and has proved so to multitudes. The 
digestion of students is generally feeble at best ; 
but taking much liquid of any kind into the 
stomach, is calculated to render it still more 
feeble. Drink, therefore, as little as pos- 
sible, without being incommoded by impor- 
tunate thirst. Habituate yourself to as few 
wants, in this respect, as possible. Let not 
your first request, when vou call at a friend's 
house, be, as the manner of some ever is, to be 
furnished with " something to drink." Such 
a request commonly leads to the offer of every 
tempting article of drink, that may be within 
reach of your entertainer, and may thus cause 
him to lay in your way a most serious, and it 



73 

may be, a fatal snare. Of all men in the world, 
clergymen, who are very often in the houses 
of their friends or parishioners, and who are 
constantly in the way of receiving kind of- 
fers of refreshment, ought to be men of 
seif-denial, especially with regard to all stimu- 
lating drinks. Without a large measure of 
this grace in habitual exvrcise, they may be 
considered as constantly sta-uiing on the brink 
of. a precipice. 

My earnest ad Wee, therefore, is, that, for 
the double purpose of guarding against person- 
al temptation, and of setting a good example to 
others, you decline the use of ardent spi- 
rits altogesher, however pressingly they may 
be urged upon you ; and that you make as lit- 
tle use of any kind of stimulating drink as 
possible. Discountenance the use of such 
drinks among all with whom you associate. 
Let it be seen that you do so on principle. And 
let your practise testify that you believe and 
obey your own doctrine. 

4. Closely connected with the foregoing par- 
ticular, is another habit, against which a minis- 
ter of the Gospel ought to be especially on his 
guard. I mean manifesting or cherishing an 

EXCESSIVE FONDNESS FOR LUXURIOUS EA'I G. 

I shall probably say something hereafter on 
the mischiefs of intemperate eating, in reference 
to the bodily health. My design, at present, 



74 

is merely to speak of those improprieties of 
manner which are apt to grow out of an undue 
estimate of this indulgence. 

When worldly men show, without reserve, 
that they worship their palates ; when in pub- 
lick houses, and in private families, they are 
continually manifesting their epicurean char- 
acter ; when they are disposed to give trouble for 
the gratification of their appetite wherever they 
may be; when they eagerly seize upon the best 
pieces of any article of food on the table, thereby 
showingthat they prefer the indulgence of their 
own taste, to the gratification of any oneelse ; — 
I say, when worldly men allow themselves to 
act thus, all correct judges know that they vio- 
late good manners; but as " they have their 
portion in this Hie, " they a e expected, when 
unrestrained, to feel and act with this supreme 
regard to appetite. And, even with respect to 
manners, luxurious men, in concerns of this 
nature, often have influence enough to make a 
sort of "law for themselves." 

But, in ministers of the Gospel, or candidates 
for the ministry, nothing of this kind ought 
ever to be seen, or so much as suspected to ex- 
ist. Habits of the most marked simplicity and 
moderation, in eating, as well as in drinking, 
ought ever to characterize them. Let none, 
then, ever have reason to accuse you of being 
particularly fond of gratifying your palate, or 
of being particularly niee in what is required 



for that purpose. Eat whatever is set before 
you, without a word of question or difficulty. 
And while many eat with a rapidity or a greedi- 
ness which indicates a mind inordinately intent 
on the pleasure of eating ; let every movement, 
on your part, indicate that moderation which 
becomes a minister of Christ. At a luxurious 
table exercise self-denial with peculiar vigilance. 
Let it be seen that you have no alliance with 
the character of a gormand. Eat commonly 
but of one simple dish. Eat slowly ; gently; 
without that smacking of the lips, and that 
noisy motion of the mouth, which are expres- 
sive either of extreme hunger, or vulgarity, or 
both. Eat and drink guardedly ; too, lest some 
article passing the wrong way, should embar- 
rass you before company, and which, in nine 
cases out often, results from haste, and want of 
care. And, finally, eat without talking much 
about eating. Nothing is more common in 
company, than to hear much said respecting the 
pleasures of the table ; the excellence of par- 
ticular articles of food ; the relish of certain 
kinds of cookery, &c Let nothing of this kind 
ever engage your thoughts, or your tongue. Let 
nothing indicate that you are a man " given to 
appetite." Wherever you may je> or what- 
ever may be the subjects of conversation with 
others ; let every word and look, on your part, 
evince that you are seeking higher and better 



76 



objects than those which " minister to the 
flesh." And, although it may seldom be pro- 
per or seasonable to administer a direct rebuke 
to those who are fond of such topicks of con- 
versation ; yet it is always both seasonable and 
proper, by abstaining from any participation in 
them, to administer what may sometimes be a 
most powerful rebuke, to u.ose around you. 
When at your own table, or the tables of others, 
think how your Master, or one of his inspired 
Apostles would act and converse, in similar cir- 
cumstances, ahd endeavour to make that the 
model of your own conduct. 

5. Guard against loud or boisterous laugh- 
ter in company It is a mark of ill-breeding. 
Some persons, of manners otherwise correct, 
greatly offend in this particular. I have known 
a few ministers, of • uoyant animal spirits, who 
were in the habit ol laughing with as much un- 
restrained coarsenes> and noi*e as the boatswain 
of a man of war ; insomuch that they were ht-ard 
over a whole house, and even in the street. I 
need not add, that, until their worth became 
known by an intimate acquaintance, they ex- 
cited surprise and disgust in all vvho approach- 
ed them. The laughter of a polished map, and 
especially of a clergyman, however hearty, 
ought never to be obstreporous, and seldom 
audible. 



77 



6. It is the habit of many, almost as soon as 
they are seated in company, to take out a pen- 
knife, and to begin to pare their nails ; or, 
if they have been sufficiently pared before, to 
scrape, or polish, or clean them. This is an 
indelicate practice, always carrying with it the 
idea of the want of cleanliness, and no less of a 
want of respect to those in whose presence we 
are seated. It is, indeed, important, if we 
would appear decent, that our nails be kept pro- 
perly pared, and carefully divested of the foul 
matter which is apt to accumulate at the ends 
of them. But let these operations always be 
performed in private. Why should they be 
performed before company any more than 
washing our hands and face, or cleaning our 
teeth ? It is certain, that to some they are pecu- 
liarly offensive. I once heard a clergyman of 
great eminence, for both piety and talents, say, 
" that he would be nearly as willing to see a 
person pull off his shoes and stockings, and fall 
to cutting his toe nails in company, as constant- 
ly trimming and cleaning those of his hands." 

7. Many persons who are aware of the im- 
propriety of cutting or cleaning their nails be- 
fore company, arc apt, when sitting in the pre- 
sence of others, either from embarrassment, or 
from having nothing to do, to be picking at 
thje skin op their hands, as if they were 
picking off scales, or were incommoded by 



r§ 



some cutaneous disease. This has an ill appear- 
ance. To many persons it is extremely revolt- 
ing ; and nothing is more natural than to as- 
sociate with it the idea of something uncleanly 
or unwholesome. 

8. The practice, by no means unfrequent, of 
combing the haix in company, is quite as ex- 
ceptionable. It is an offence against delicacy 
and cleanliness, and ought always to be per- 
formed in private. Yet I have known many 
candidates for the ministry, and even ministers, 
do this without reserve ; and, what is more, 
wiping off what had accumulated on the comb 
in the course of the operation, and scattering 
it at their feet. 

9. The practice of yawmhS in company, 
ought, as far as possible, to be avoided. It 
looks as if we were weary of our companions. 
And although it is often an involuntary act ; yet 
there is no doubt, at the same time, that it may 
be encouraged, so as to occur far more frequent- 
ly than is absolutely necessary, and even es- 
tablished as a habit. Avoid it as much as pos- 
sible even in private ; for if you desire to form 
good habits in company, you must endeavour 
first to establish them in your most secret re- 
tirement. And when it does involuntarily oc 
eur in company, hide it as much as you can by 
the delicate use of your handkerchief. 

10. The act of soughing in company is not 



79 



always a voluntary act : yet nothing is more 
certain than that it may be restrained and mi- 
tigated to a great degree. Many persons, how- 
ever, irake no attempt at this restraint. They 
cough- in the largest circles, wiih a frequency, 
a loudness, and an apparent straining of the 
chest, which cannot fail to give pain to all who 
witness it. Such persons ought, if consistent 
with duty, to remjfh at home ; or if compelled 
to go into company, it ought to be their con- 
stant aim to restrain their cough. By this 
means, while they avoid giving pain to others, 
they will be benefited themselves ; for nothing 
is more certain than that the irritation of con- 
tinual coughing is quite as injurious to the pa- 
tient himself, as it is annoying to those around 
him. It will readily occur to every person of 
delicacy that peculiar caution in this respect 
ought to be exercised, while seated at table. 
The practice in which many vulgar people in- 
dulge, of coughing, yawning and sneezing 
over the dishes placed in their immediate neigh- 
bourhood, is intolerable, and has driven many 
a delicate individual from the table. 

11. The practice of picking the teeth, 
while seated at table, is proscribed by all cor- 
rect people. If you cannot avoid it without 
being very uncomfortabJe, cover your mouth 
with your handkerchief, and let the operation 
be as little conspicuous as possible. As to pick- 



so 

mg your teeth with the fork which ^ou employ- 
in eating, (which I have sometime* witnessed) 
I presume your own sense of propriety will 
instinctively revolt from it, as peculiarly offen- 
sive. 

12. When sitting at table in company, guard 
against leaning with your elbows on the 
table. There is a slouching and disrespectful 
familiarity in this practice, which ought never 
to be indulged by any one who wishes to be 
considered as a man of correct manners It is 
enough for incorrigible loungers to be leaning 
upon every thing which stands within their 
reach. Guard against any assimilation to their 
habits. You ought to be very much at home, 
indeed, where any thing of this kind is allow 
able. But the fact is, it ought not to be allowed 
even at your own table, when strangers are 
present. 

13. There are some personal habits so very 
offensive, that it is difficult to speak of them, 
without exciting in many delicate minds, a state 
of feeling almost as painful as that which would 
be produced by witnessing the habits them- 
selves. On this account, I cannot dwell upon 
them in minute detail : and yet to pass them 
altogether without notice, would be doing in- 
justice to my design. I shall, therefore, simply 
name, in a cursory manner, a few of those 
which I have in view, and trust to your own 



81 



discernment and good sense to supply the rest 
of the catalogue, as well as to suggest the rea- 
sons why they are prohibited in all polished 
society. 

Among the habits alluded to, are those of 
audible and uncovered eructation; — picking 
the nose, and the ears, not in a guarded and 
delicate manner, with the handkerchief, but 
with the finger, and with full exposure to view; 
— blowing the nose in a loud and disgusting 
manner ; — looking into the handkerchief, after 
blowing the nose, as if apprehensive of finding 
some threatening appearance in the secretion in- 
spected ; — sneezing frequently. w ithout breaking 
either the force or the noise of the blast by the ap- 
plication of a handkerchief; holding the hand- 
kerchief at a distance from the mouth, and spit- 
ting into it, instead of silent 1\ and covertly wip- 
ing the saliva from the lips ; — snuffing up the 
nose with an offensive frequency: — the habit of 
hemming, and clearing the throat very loud- 
ly and frequently, and in a disgusting manner, 
as if labouring under some organick obstruc- 
tion ; — these and a number of other similar ha- 
bits, ought carefully to be avoided by all who 
wish to attain di scent and acceptable manners. 
It is no excuse f >r these habits io say, that some 
of the things alluded to are involuntary acts. 
This is, no doubt, true. But it may, never- 
theless, be asserted, even of those which are 



82 

most decisively of this class, that, by a little 
delicate attention, they may be very much con- 
trolled and mitigated, and by the discreet use 
of the handkerchief, ihey may be easily depriv- 
ed of almost every thing offensive in their cha- 
racter. 

14. The mode of sitting in company, is a 
point concerning which no little indecorum is 
often indulged. The offences against propriety 
in this respect are numerous. Many, when 
seated, even in large and ceremonious compa- 
nies, are in the habit of lifting up one or both 
of their feet, and placing 1 he>n on a neighbour- 
ing chair Others, if they can get a place >m a 
sofa or settee, lay their bodies upon it at full 
length, in a horizontal posture ; and thus either 
exclude all others from sharing in the seat, or 
subject them to the danger of encountering their 
soiled shoes. A third class, the moment they 
fix themselves up n any kind of sear, app* ar to 
be searching for something to lean or recline 
upon ; and v hen sucn an article is found* are 
incessantly hanging and lounging upon it. 
While a fourth cl ss, though they nave only a 
single chair to occupy, thrust out their feet as 
far as possible, and throw their person* as near 
to tne noriz ntal posture as they can, as if the 
object were to cover the larger practicable 
space on the floor, and to subject those who 
have occasion to pass before them to the risk, 



33 



every moment, of stumbling over their feet. I 
have often wondered that persons of the least 
delicacy or reflection should be found indulg- 
ing; such habits. If you have any disease of 
the feet or legs, wh<ch requires them to be 
placed in a horizontal posture, mention the cir- 
cumstance to the company, and obtain permis- 
sion to use the needed privilege, and all will be 
well. I have only to mention, under this head, 
the incivility of setting with your back to any 
portion of the company with which you may- 
be seated. This is never proper, unless an 
apartment is so crowded that avoiding it is man- 
ifestly impossible. 

15. The habit of tilting your chair back, 
while you are sitting upon it, so as to rest only 
on iis two hinder feet, is, on several accounts, 
improper. It has proved the fruitful source of 
many ludicrous, and even dangerous falls back- 
ward, as most persons have had an opportunity 
of observing. And it almost necessarily leads 
to those awkward, constrained, or lounging 
posture^ of the body, which have been already 
mentioned as offences -gainst that respectfulness 
of manner which every gentleman is bound ha- 
bitually to maintain, This practiee of tilling 
back the chair in company, has been considered 
and represented in Europe, as one of the pecu- 
liarities of American ill-breeding, 

16. The fact is, we owe it to our bodily 

N 



84 



health, as well as to good manners, to learn the 

art of HABITUALLY SITTING IN AN ERECT POS- 
TURE. Few things are more important to a 
student. If h& allow himself, in the privacy of 
his own apartment, to sit in a leaning, loung- 
ing, half-bent posture, with his elbows on his 
knees, or with his feet stuck up on a chair, or 
against the side of the fire-place, higher than 
his head, or on a level* with it ; he will be 
much more apt to contract a pain in his breast, 
and to find his e\ e-sight, and his general health 
affected by three hours" su-'y, in such a pos- 
ture, than by five or even six in a more erect 
one. Let your habitual mode o*' sitting, even 
in your study, be perfectly erect, with the 
breast rather protruded than bent in ; and, in 
short, very much in that s< if-supportfed and 
firm manner, in which you would wish to sit 
in the mo^J ceremonious company. This may 
seem, at first view to be too formal ; but it will 
become in a short time, w T hat it is the object 
of this counsel to make it, the most natural pos- 
ture ; and will, without effort on your part, 
confer ai tho^e advantages on the score of h alth 
and manners which it is desirable to gain from 
it Besides ; if now, in your youth, you are 
constantly seeking, as many appear to be, some- 
thing to recline upon ; if you cannot sit ten 
minutes without throwing yourself into the re- 
cumbent, or semi-recumbent postures, to which 



85 



we see the young and healthy constantly resort- 
ing ; what will you do in the feebleness of old 
age ? If you cannot sit otherwise than half- 
bent at twenty-five ; how will you sit at three 
score and ten ? Let the sunken, revolt g fi- 
gures of many aged persons give the answer. 

17. Many persons, the moment they seat 
themselves in company, and especially wheu 
they become engaged in conversation, if there 
be a screw, knob, or small fixture of any 
kind within their reach, which admits of being 
turned or handled, are incessantly engaged in 
performing this operation, to the annoyance of 
the owner of the house, and often to the incu- 
rable injury of the article thus roughly treated. 
Try to learn the art of sitting still, while you 
are conversing, without pulling and tugging at 
the furniture around you ; without playing with 
any part of your own dress or person ; without 
incessantly stretching and cracking the joints 
of your fingers; without pulling out your watch 
every half minute, and twirling the chain in 
every direction, &c. The truth is, that kind 
of nervous restlessness which leads to things of 
this kind, ought ever to be resisted. He who 
must having something to play with while he 
is conversing, ought to consider himself as call- 
ed upon promptly and firmly to apply a re- 
medy. 

18. Finally ; let rne enjoin upon you to 



S6 



avoid all slovenly habits of whatsoever 
kind, in your person, in the implements you 
use, and in the apartments you occupy. The 
offences against this counsel are so numerous 
and diversified, that I cannot pretend to specify 
them. Good sense, attentive observation, and 
general habits of neatness, will, I trust, render 
minute details unnecessary. 

It is recorded of the celebrated Mr. White- 
Jield, that he was characteristically neat in his 
person, and with respect to every thing about 
him. He was accustomed to say, that " a min- 
ister ought to be without spot." He would not 
allow a paper to be out of its place, or to be put 
up irregularly. He would have every part of 
the furniture of his room in its appropriate sta- 
tion before he retired to rest ; and remarked, 
that he could not be easy, if he thought so 
small an article as his gloves were out of the 
proper place. Such were the feelings of a man 
whose evangelical labours were abundant to a 
degree almost without parallel ; and w r hose 
heart was peculiarly intent on the great duties 
of his office as an " ambassador of Christ." 

Let every apartment which you occupy, 
either permanently, or for a short time, bear 
the character of neatness. When you quit 
your bed in the morning, lay up the bed-clothes 
decently, so that no visitant need be offended 
by the appearance of things. When you wash 



S7 



yourself, especially in the house of a friend, do 
it with gentleness and neatness, without wetting; 
the carpet or floor, without bespattering the 
wall or furniture in the immediate vicinity of 
the basin — that you may as much as possible, 
diminish the labour of servants, A conscien- 
tious man, in these circumstances, ought ever 
to act on ^he principle of giving as little trouble 
as may be to those around him ; and, for this 
purpose, in all cases whatsoever, whether at 
home or abroad, to leave as little to clean after 
him as possible. 

On the subject of slovenly habits, and seve- 
ral other points noticed in this letter, I would 
recommend to your perusal the Rev. Dr. Adam 
Clarke's " Letter to a Methodist Preacher. " 
You will perceive that the learned and vener- 
able Author, though belonging to an ecclesias- 
tical Body, rather distinguished for the simpli- 
city and plainness of its members, and certainly 
by no means excessive in its attention to exter- 
nal polish, considers a negligence of cleanliness 
in a minister of the gospel, as not only disgust- 
ing, but as very closely allied to moral delia^ 
quency. 



SETTER IV. 



*£ word spoken in due season, how good is it ! 

Prov. xv. 23. 



CONVERSATION. 



My dear young Friend, 

Those qualities which enable any man te 
appear well in conversation, are among the 
most precious that can be possessed. To every 
publick man these qualities are peculiarly im- 
portant. But to a minister of the gospel, they 
are above measure valuable. The business of 
his life is to benefit his fellow men. A large 
poition of his time must be passed, and ought 
to be passed, in society ; and he who is best 
qualified to make all his social intercourse at 
once pleasing and useful, is, of course best qual- 
ified to promote the great ends for which the 
ministry was instituted. 

But while this accomplishment is certainly 
valuable beyond all price, it evidently engages 
much less of the attention of candidates for the 



SB 



holy ministry than its importance demands. 
Instead of "coveting earnestly this gift ;" in- 
stead of studying daily to attain it, and to make 
progress in it, as is done with regard to some 
other things of less value ; this great concern 
is left, pretty much, to take care of itself, or, 
at best, to depend on the exigency of the mo- 
ment, both for exercise and improvement. 

Every man, indeed, is not qualified to excel 
in conversation ; but every man may be inof- 
fensive, if not agreeable : and, as Dean Swift 
has somewhere remarked, there are hundreds 
of men who might not only be agreeable, but 
really shine, who, on account of a few gross 
faults, which they might easily correct in half 
an hour, are, at present, not even tolerable. 
They pass through life not only without useful- 
ness, but are considered as a nuisance wherever 
they appear. 

As I propose to make Religious Converse 
lion the subject of a separate Letter, I shall con- 
fine myself, at present, to some general princi- 
ples, which, it appears to me, ought to regulate 
all our social intercourse. Most of these prin- 
ciples, indeed, apply equally to all classes of 
persons. Some of them, however, are more 
especially worthy of the attention of those who 
seek or sustain the sacred office. 

This subject is recommended to our attention, 
not only by common sense, and experience j 
oJ 



90 

but also by the Word ? of God. Holy Job ex- 
claimed — How forcible are right words ! Ji 
ivord spoken in due season) says the wise man, 
how good is it! Prov. xv. 23. And again, A 
word fitly spoken, is like apples of gold in 
pictures of silver, Prov. xxv. 11, Again, the 
inspired Apostle exhorts — Let no corrupt com- 
munication proceed out of your mouth, but 
that which is good to the use of edifying, that 
it may minister grace unto the hearers. 
Ephes. iv. 29. And again, Let your speech be 
always with grace seasoned with salt, that 
ye may know how ye ought to answer every 
man. Coloss. iv, 6. 

Allow me, then, to put you on your guard 
against, some of the most common faults in con- 
versation, and to recommend some of those ex- 
cellencies, which appear to me particularly 
worthy of your attention. 

1. In the first place, be upon your guard 
against talking too much in company. He 
who is very talkative incurs disadvantages of 
the most serious kind. He cheapens himself; 
tires his hearers ; and, of course, renders what 
he has to say, however rich it nr.ay be in wis- 
dom, much less likely to prove either accepta- 
ble or 'useful, than if he talked less. Speak 
seasonably, nay frequently, if you have oppor- 
tunity, but never long. Contribute your equit- 
able share to the conversation ; but do not a!^ 



91 



low yourself to go beyond these limits. " Pay 
your own reckoning," as one has expressed it ; 
" but do not undertake, at your own expense, 
to treat the whole company. This being one 
of the few cases in which people do not wish 
to be treated ; every one being fully convinced 
that he has wherewithal to pay his own bill." 
This fault is particularly noticed and reproved 
in Scripture. JifooVs voice, says the wise man, 
is known by the multitude of words. In the 
multitude of words, says the same inspired 
teacher, there wanteth not sin ; but he that 
refraineth his lips is wise And again, He 
that hath knowledge, spareth his words* 

I have never known a great talker, however 
enlightened and . instructive, who did not, at 
length, become wearisome to his company. 
Nor did I ever know one of this character, who, 
in the multitude of the remarks and opinions 
which he threw out, did not sometimes utter 
that which he had better have kept to himself ; 
and which, in some instances, became the source 
of great subsequent trouble. It is very unwise 
in a man who bears such a relation to society 
as a clergyman does ; who is set for the instruc- 
tion and guidance of the people ; who comes in 
contact with so many individuals in all classes 
of society ; whose remarks and opinions are im- 

* Eccles. iii. 3. Prov, x. 19. Pro?, xvii. 27. 



92 



portant, and, if he beat all respected, likely to 
be remembered and quoted ; nay, whose judg- 
ment on the current topicks of the day, may 
have no small influence on the minds of some, 
when he shall have passed off the stage of life ; 
— surely it is unwise for such a man to be 
throwing out his opinions on all subjects, with- 
out due consideration. Surely it is unwise for 
him to speak hastily and rashly. And if he be 
"full of talk/' he will seldom be, for an hour 
together, wholly free from rash and indiscreet 
speaking. Let every man, but especially every 
minister ', be swift to hear, and slow to speak. 
2. A fault, directly the reverse of that which 
was last mentioned, is the extreme of si- 
lence in company. I have known some from 
physical temperament ; others from abstraction 
and absence of mind ; and a third class, per- 
haps, from still more exceptionable causes, 
wrapping themselves up in a chilling reserve ; 
never speaking but when addressed ; and then 
answering as briefly as possible, and relapsing 
into silence again. This is certainly unhappy 
for one who ought to be, wherever he is, an 
instructor and benefactor. While you avoid 
garrulity, then, sink not down into silence. 
While you guard against monopolizing the con- 
versation, by no means give it up altogether. 
And if you find yourself frequently at a loss for 
topicks of conversation, take pains to have 









&3 



something ready for the discharge of this, as 
well as every other duty, by previously medi- 
tating on what may be adapted to utility in the 
particular company to which you may be intro- 
duced. 

3. Another practical maxim, of great impor- 
tance in conversation, is, that you avoid a 

TALE BEARING, TATTLING SPIRIT. I have 

known some clergymen, who were the greatest 
newsmongers in their neighbourhoods. They 
were among the first to circulate idle stories ; 
to give currency to unconfirmed statements ; 
to trumpet abroad charges of the most serious 
kind, without adequate evidence, and were 
often, very often, afterwards obliged to explain, 
apologize, and even retract. This is a shame- 
ful spirit for any professing christian to indulge; 
but is peculiarly shameful for an ambassador of 
Christ, whose course ought ever to be marked 
by caution, dignity, tenderness for the reputa- 
tion <<f others, and universal benevolence. 

4. Closely connected with the newsy, tat- 
tling spirit against which I have warned you, 
is that which loves to pry into the private 
circumstances, and even the secrets op 
families, and to make them the subject of 
conversation. There is a littleness, and even 
meanness in this, which all people of elevated 
minds despise ; and which, I hope you will 
sacredly avoid. You will have quite business 



94 



enough of your own, without meddling with 
the private affairs of other people. In truth, 
no wise man will ever desire to become possess- 
ed of the secrets of his neighbour. They will 
always be found a troublesome commodity to 
have in keeping ; and even after they have 
been imparted to him, he will much more fre- 
quently regret than rejoice that they ever came 
to his knowledge. There are many things of 
which it is much more of a privilege than a 
misfortune to be entirely ignorant. 

5. Be not ready to credit, and in your social 
hours to recognise as true, every ill report 
that malignity or folly may put in circulation. 
If you have heard of my faux pas in the neigh- 
bourhood, or even if you know it to be true, 
be among the last to speak of it, unless plainly 
called in duty to do so. Let others lend them- 
selves to the ignoble work of tale-bearing, or 
be willing to connect their names with the re- 
petition of ill-natured reports ; but let not your 
name be ever mentioned in such unworthy as- 
sociations. If authority for slander, or for con- 
temptible, gossipping stories is to be demanded^ 
let it not be traced to a minister of Christ, who 
ought to have something to do infinitely more 
worthy of his calling. I have known ministers 
who were rash, credulous, and withal a little fond 
of news, taking for granted that what were com- 
municated to them as facts were really so,; 



95 

freely speaking of them as facts ; and, not only 
so, but proceeding to act on the strength of 
them ; to administer severe reproofs to the in- 
dividuals supposed to be guilty ; and even carry 
the subject into the pulpit ; when the whole 
stories which they believed, caught up, repeat- 
ed, and acted upon, were entirely without foun- 
dation. It is almost incredible how little reli- 
ance can be placed on reports, circulated even 
by good people, and accompanied with all the 
minute circumstances of time and place ; and 
how utterly unsafe it is, in many cases, even to 
investigate the truth of them : because frequent- 
ly, even an investigation cannot be conducted, 
without repeating the story, and thus giving it 
additional currency There are busy and wick- 
ed tongues enough for this work. The general 
rule for a minister of the Gospel is, to take no 
share in any such conversation, unless it be, as 
far as he can, with a good conscience, to mollify 
and repress : and then only to allow himself to 
take it up, when it is no longer possible, con- 
sistently with duty, to maintain silence 

6. In conformity with the foregoing remarks, 
let me recommend, that, in company, even with 
your most inlimate friends, you avoid the dis- 
cussion Of PERSONAL CHARACTER AND CONDUCT 

as much as possible ; and that you prefer dwell- 
ing on those principles, doctrines, arid facts, 
which are always and to all classes in society, 



96 



interesting and instructive, and the discussion 
of which, moreover, is always safe. It was 
a question often repeated by a late distinguished 
Physician and Philanthropist of Philadelphia, 
a man as remarkable for the soundness of his 
mind, and the extent of his learning," as for 
the benignity of his disposition : — " Why are 
you so constantly talking about persons? Why 
not rather talk about things? 19 The lesson 
conveyed by this question is replete with prac- 
tical wisdom. If conversation were generally 
modelled upon it, the consequences would be 
happy indeed. 

7. Study the happy art of making all your 
conversation ttseful. Conversation which is 
not religious, may still be highly useful. It 
may inculcate excellent sentiments concerning 
life, manners, education, &c. ; or it may con- 
vey instruction, as to facts, of great value. 
Where 3'Quhave an opportunity of selecting to- 
picks of conversation yourself, make a point of 
introducing such as shall be adapted to benefit 
as well as gratify, those whom you address. 
And even where you are compelled or induced 
to accept of those which have been introduced 
by others, try to give them an instructive turn. 
Especially study the happy art of making your 
conversation useful to young people as often 
as you are thrown into their company. A cler- 
gyman, or 3 candidate for the ministry, v^ho 



97 

has an enlarged mind, and a good stock of in- 
formation, need not, and ought not, to converse 
five minutes in any company without throwing 
out something calculated to be thought of after- 
wards with profit. Nay, if we had the spirit of 
our Master, we should endeavour to make every 
Word we utter useful. 

S. Do not disdain to prepare yourself to 
converse in an intelligent and profitable man- 
ner on whatever may be the popular topicks of 
the day. Whenever any interesting occur- 
rence, renders a particular place, or a particu- 
lar event in history, an object of general atten- 
tion, if you are not already accurately informed 
concerning the place or event in question, make 
a point of obtaining correct information as 
speedily as you can. You may be publickly ap- 
pealed to for information in the presence of 
those to whom you would be unwilling to ap- 
pear ignorant. And even if this should not be 
the case, you may lose many an opportunity of 
instructing and gratifying those with whom 
you converse. There is some danger, indeed, 
that he who hns thus taken pains to inform him- 
self in relation to popular topicks, may be 
tempted by vanity to make a display of his 
knowledg ; but this is no more an argument 
against his gaining the knowledge, and being 
ready to impart it in a proper manner, and on 
proper occasions, than the proneness of many 
v 



98 



to pedantry, is an argument against all endea- 
vours to cultivate and store the mind. 

9. One of the most important habits to be 
acquired in conversation is that of paying- 
close attention to the individual with whom 
you are conversing- Nothing is more common 
than the violation of this plain dictate of pro- 
priety. Many are in the constant habit of ei- 
ther entirely withdrawing their attention, or, at 
least, bestowing a very small share of it, on the 
person who is speaking to them, In the midst 
of the most important remarks, which they are 
expected to understand and to answer, they 
plainly manifest, by the vacant countenance, 
by the averted eye, and, sometimes, even by 
the indecency of humming a tune, in a half- 
smothered manner, that they are thinking of 
nothing less than the speaker or his discourse. 
This is a great breach of decorum ; and as un- 
wise as it is ill-bred. It is impossible to un- 
derstand or answer that which we do not hear : 
and very often, by allowing ourselves to indulge 
this absence of mind, we lose many a wise and 
weighty observation ; we suffer many an im- 
portant link in a chain of argument to escape us, 
by which ws might, had we secured it, been 
largely profited ; and even if what is said to us 
be altogether erroneous, we can never refute, 
or dispose of it in any way, as we ought, if we 
do not attentively listen to it. If you think 



99 



proper to take the time to sit down by a persou, 
and to pretend to listen to him, make a point 
of listening to him really. When you think tha* 
the conversation ought to be broken off, break 
it off ; but, while it continues, attend to what 
is said. Unless you do this, it is impossible 
to estimate, its value, or to frame a proper reply, 
or to adopt the most wise and delicate method 
of bringing it to a close. Many a conversation 
has been prolonged to an hour, and, after all, has 
proved desultory and useless, when it might 
have terminated in ten minutes, and been mu- 
tually beneficial, had the parties only given to 
each other, for that short space of time, their 
undivided attention. I repeat it, then — if you 
would treat your friends with good manners ; 
if you would profit by what they say ; if you 
would gain the highest possible advantage from 
every conversation ; if you would save time ; 
if you would benevolently impart pleasure as 
well as receive it ; if you would reply to what is 
said to you, in the wisest and most instructive 
manner ; then pay strict and undivided atten- 
tion to every word that is uttered, as long as 
you think proper to continue any conversa- 
tion. 

10. The foregoing remarks are intended to 
apply where another person is addressing your- 
self individually. The same general principle 
applies where an individual is addressing a 



100 

company of which you form a part. In such 
case, as long as you continue to oecupy your 
seat, attend to what is saying. I have 
known many persons who, in such circum- 
stances — in the midst of an interesting series 
of remarks addressed to them equally with the 
rest of the company, turned aside their heads ; 
began to whisper to the person who sat next to 
them, on an entirely new subject ; and thus 
diverted his attention as well as their own from 
the speaker. This is, undoubtedly, a gross of- 
fence against good manners. It is practically 
telling the speaker that you do not think him 
worth listening to, and is certainly calculated 
to embarrass, and even to interrupt him in his 
remarks Surely those who are desirous of 
doing to others, as they would that others, in 
like circumstances, should do to them,, will en- 
deavour to avoid such a palpable indecorum, 

11. Another radical maxim of good manners, 
in conversation is to treat what is said bt 
others respectfully, This maxim, as well 
as the last, is perpetually disregarded. To say 
nothing of the practice indulged by many, ©f 
habitually withdrawing their attention from 
those with whom they are conversing ; there 
are others, who testify their want of respect for 
what is said to them, in conversation, in a 
great variety of ways : by a smile of contempt ; 
by a half-concealed sneer ; by a manifest un- 



101 



willingness to hear the speaker to the end ; by 
interrupting him ; by hints that his opinions are 
frivolous ; in a word, by some look, tone, or 
gesture, not easily specified, or clothed in lan- 
guage, by which we may intimate to another 
that we regard what he is saying as unworthy 
of being seriously considered. In all these 
ways, do proud men, impatient nun, obstinate, 
opinionated, vulgar men, treat with disrespect 
many remarks which are worthy of their no- 
tice, and wound the feelings of many a modest, 
timid speaker. 

If you so far put yourself on a level with 
any one, as to converse with him at all, listen 
respectfully to what he has to say. It is very 
possible that when he has finished, and before 
he has finished, you may be constrained to think 
very little of his remarks. But do not wound 
his feelings, by giving him to understand, be- 
fore hand, that you expect very little from him 
to the purpose ; or by any thing that shall in- 
dicate sneer or contempt. Do nor practically 
tell him, that you have no respect (or what he 
is Saying. Not only listen to him, but give 
every thought and word which he may utter, 
its tiue weight. Treat him, in short, as you 
would wish and expect, in like circumstances, 
to be treated by him. In no other way will 
you be able, when he has done, to answer his 
remarks, in such a manner as will be likely to 
Q 



J 02 

be useful to him, as well as worthy of your- 
self. 

12. In conversation with an individual, 
look htm in the face, and keep your eye 
generally fixed on his, as far as you can with- 
out staring, and looking him out of countenance. 
The power of the eye, in seconding and enforce 
ins; what is said, is incalculable. Besides, by 
talking to an acquaintance without looking him 
in the face, you forego a great advantage. You 
lose the opportunity of perceiving what impres- 
sion your remarks make upon him ; and of 
deciding by his composure, or his sudden change 
of countenance, whether you are giving him 
pleasure or pain by your communicatien. 
Many a discerning speaker, by watching the 
countenance of him whom he addressed, has 
been warned by its indications of the delicate 
ground on which he was treading, and prevent- 
ed from making further and perhaps very mis- 
chievous disclosures. 

13. It is of great importance to a publick 
character, and especially to a clergyman, to 
learn the art of opposing erroneous senti- 
ments expressed in the course of conversation, 
with firmness, and, at the same time, without 
offence. No discerning individual can converse 
many minutes together, with almost any one, 
without hearing something said, with whieh he 
cannot entirely agree. Now, to oppose such erro- 



10! 



neous opinions is, in most cases, a duty ; and 
yet to perform this duty seasonably, delicately, 
and with a proper reference to time, place, and 
companj'-, is one of those things which, more 
than most others, put in requisition our judg- 
ment, taste, good temper, and good breeding. 
Sometimes the best expression of your disappro- 
bation will be oy perfect silence. In other 
cases, this would be want of fidelity. When 
you find yourself constrained, however, to give 
utterance to your dissent, let it be done mildly, 
respectfully, and in a manner fitted to win, 
rather than to revolt, the errorist. For exam- 
ple ; instead of saying, to one who has been 
delivering sentiments in which you cannot con- 
cur — " You seem to me to talk absurdly ;" — 
or, " Such opinions are grossly erroneous and 
mischievous ;" — or, " A person who can speak 
thus, must have either a weak head, or a bad 
heart." — Rather say — " I cannot concur in that 
opinion, for the following reasons, &c. ;" or, 
<l You must pardon me for entirely dissenting 
from that doctrine ;" — or, " Perhaps you have 
not adverted to some of the consequences of the 
opinion which you have just expressed ;" and 
so in other cases. ,We are never so likely to 
benefit those who broach erroneous opinions in 
our presence, as when we oppose them, without 
acrimony ; with a mild benevolence of man- 
ner ; and with such an exhibition of our rea- 
ls 



104 



seas, as is adapted to convince their judgment, 
without wounding their pride. 

14. Avoid a haughty and authoritative 
manner in conversation. There are, undoubt- 
edly, many clergymen who allow themselves 
to feel in the parlour, very much as they do in 
the pulpit ; as if it were their prerogative to 
dictate their sentiments ex cathedra ; and as if 
they expected to be heard, not as friends, but as 
superiours, and authorized instructors. ■ Hence 
they have, habitually, something in their man- 
ner in company, which banishes ease, which 
chills confidence, which represses free inquiry, 
and which causes them to be listened to rather 
with constraint and timidity, than with affec- 
tion. Carefully shun every thing of this kind. 
When you are conversing with friends in a 
parlour, you meet them on terms of equality. 
You are to address them, not as a lordly dicta- 
tor, but as a respectful friend : not as having 
authority over their consciences, but as a helper 
of their instruction and their innocent pleasure. 
Avoid, therefore, in such circumstances, all 
harsh, dogmatical expressions and tones. Do 
not think to convince by your ipse dixit, or to 
put down an opponent by your sovereign au- 
thority. This would be proud dictation, rather 
than co?iversing ; and ought to be carefully 
avoided by one who wishes to succeed, by ad- 
dressing and treating men as rational beings ,* 






105 

by respecting the rights of conscience ; and by 
convincing the understandings of those whom 
he desires to gain. 

15. As far as you can, avoid controversy 
in conversation, especially in mixed companies. 
I say, as far as you can. It is not always pos- 
sible to avoid it. An impudent, rough, or vul- 
gar attack, may compel you to take the stand 
and tone of a polemick, when you least of 
all desire it. When such a case occurs, it ought 
to be studiously met without heat or passion, 
and brought to a close as speedily as possible. 
But many good men love controversy ; or, at 
any rate, are easily betrayed into it. They 
have so little knowledge of the world, and so 
little discretion, that they are always ready to 
give battle, whenever they see the banner of a 
party raised. And even if they be seated in 
large, mixed companies, and be in danger of 
having all eyes and ears turned to them ; still 
they imagine that no disputable sentiment must 
be allowed to pass. This is a real infirmity. 
Waich and pray against it without ceasing. 
Never suffer the truth, if you can help it, to be 
trampled under feet in your presence. But 
there are many ways of interposing a mild, 
conciliatory word in its behalf, and doing it 
firmly, without allowing yourself to be drawn 
into a dispute. And in this case, the old me- 
dical maxim, obsta principiis, is of great va~ 



106 



luc. Be on the watch to avoid controversy, 
from the first moment you perceive a discre- 
pance of opinion. A slight effort may be suf- 
ficient, in the beginning, to avert the evil, 
which, after going a few steps forward, will be 
utterly unavailing Before I take leave of this 
item, aliow me, with especial earnestness, to 
put you on your guard against being drawn into 
controversy, in company, with aged men and 
with females. Never dream that yeu will be 
able to convince, or by any means to effect an 
alteration in the opinions of a man who has 
passed the age of three score, or three score and 
ten You do not dispute with such an one on 
equal terms. If his opinions be ever so erro- 
neous, he is probably wedded to them by long 
habit, as well as by strong prejudice. He will 
naturally consider himself as your superior, 
and take for granted that you cannot instruct 
him. Of course, you will find it difficult to 
use the same freedom and scope of argument 
with him, that you would with one nearer to 
an equality with yourself in age. Many of 
the same considerations apply to females. In 
acuteness, wit, sprightliness, and delicate 
raillery, they often prove very powerful oppo- 
nents; while the hands of a male adversary 
are, in a great measure, tied, so that he cannot 
wield with unrestrained freedom many of those 
weapons which he might properly, and with 



107 



great effect, employ against an adversary of his 
own sex. 

16. Closely connected with this caution 
against sliding into unseasonable -controversy 
in company, is another against losing your 
temper in controversy? when you happen to be 
either unavoidably dragged, or inadvertently 
betrayed, into it. Perhaps clergymen may be 
said to be peculiarly exposed to this temptation. 
For besides the various other infirmities, which 
they share in common with all good men, they 
are, perhaps, peculiarly liable to feel deeply, 
when their profession or their opinions are at- 
tacked. Always set a double guard, therefore, 
at this point. Recollect not only the sin of all 
rash and unseasonable anger; but how much 
the exhibition of it lowers the dignity of a grave, 
official man ; and also that, in controversy, 
according to an old maxim, he who first gets 
angry will generally be considered as having 
the weaker side of the argument. 

17. Endeavour to cultivate an easy, at- 
tractive manner in conversation. Not that 
I would have you put on the smiling, simper, 
ing countenance, which many affect, as giving 
them, what they think, a pleasant, social air. 
This is, to all discerning people, digusting, 
rather than attractive. But by the attractive 
manner which 1 would recommend, I mean, 
that frank, courteous, unaffected, benign man- 



10S 

ner, which invites freedom of intercourse, and 
which is adapted to place all who approach us 
at their ease. Such a quality in a clergyman, 
is more precious than rubies, and if properly 
cultivated and employed, may become a bless- 
ing to thousands. Of course, the attainment 
and exercise of it ought to be studied. And 
I know of no means of attaining it more ef- 
fectual, than habitually cultivating that genuine 
christian benevolence, which the spirit and the 
example of the b!essed Saviour so powerfully 
reiommend. A thousand rules on the sub- 
ject, expressed with all the point and eloquence 
imaginable, and day by day treasured up in 
the meniory, are of small value when compared 
with this successful culture of the moral feel- 
ings, and the heart. 

18, While you cultivate habitual affability, 
good nature, and benevolence in conversation 
Be llOt TOO fcEADY to make promises op ser- 
vice to those with whom you converse. The 
inexperienced and the sanguine, who have na- 
turally an obliging temper, are extremely apt 
to be betrayed into this fault. They feel much 
disposed to oblige; and they hastily make pro- 
mises, and excite expectations, which they 
cannot fulfil. Be not ready to promise, unless 
you are sure of your ability to perform. Be 
sacredly careful not to disappoint the just ex- 
pectations which you have excited j and make 



100 



a point, instead of doing less than you say, ra- 
ther to do more. I have known a number of 
men, and especially young. men, in publick 
stations, who were so ready to excite expecta- 
tion of the great things they would de, for in- 
dividuals, or for publick bodies, and so remark- 
ably delinquent in accomplishing what they so 
hastily undertook, that, after a while, no 
confidence whatever was repesed in their un- 
dertakings. 

19. It is of the utmost importance to one 
whose profession leads him much into society, 
that he be not ready to take offence at ev- 
ery trifle that occurs in the course of conversa- 
tion. It is a real misfortune for any man, and 
especially for a clergyman, when his natural 
temper is jealous and suspicious, and when he 
is ever on the watch for some fancied design to 
offend him, or to wound his feelings. I have 
known men in the sacred office so extremely 
sensitive to every thing of this kind, that their 
best friends were obliged to converse with them 
with a degree of caution truly painful. The 
most innocent remark sometimes became mat- 
ter of offence, and where no one else saw the 
remotest purpose of personal application, an 
unfortunate individual was made an offender 
for a word. Guard, I pray you, against this 
unhappy temper with the utmost vigilance. 
Never think of taking offence, until you are 



110 

very certain offence was intended. Be sure to 
err rather on the side of forbearance and charity 
than of excessive suspicion. Nay, even if you 
have proof that there was an intention to wound 
your feelings, rather set it down to the score of 
temporary peevishness, than of settled maligni- 
ty ; and be ready to meet the offending indivi- 
dual, on the next occasion, with the same sere- 
nity and good will as ever. 

20. Avoid becoming suddenly and exces. 

SIVELY INTIMATE WITH STRANGERS, at a first 

interview, and especially committing your* 
self to them. This is a great mark of precipi- 
tation and weakness Be not ready to trust 
every body. Confidential friendship is a plant 
of slow growth. Many people appear extreme- 
ly plausible, and even fascinating at a first in- 
terview, who are utterly unworthy of your con- 
fidence, and will be speedily discovered to 
be so. 

21. Never, if you can help it, put yourself 
in the power of any man. It is indeed, 
a common maxim, that you ought never to put 
yourself in the power of any but tried friends. 
I would go further, never do it in any case, 
unless it be absolutely 7iecessary. For exam- 
ple, if it be impossible for you to proceed 
in a delicate and highly important matter, 
without making a confidant of some one, sub- 
mit to the necessitv. Make the best choice 



Ill 



you can. But, on no account, let your commu- 
nication go further. It can do no good, and 
may do much harm, in ways that you neyer 
thought of anticipating. The most prudent and 
useful publick men I have ever known, were 
found among those who exercised the most im- 
penetrable reserve respecting the delicate con- 
cerns of themselves and others. Who did not 
impart the knowledge of them even to their 
nearest relations. 

22. Remember that a clergyman ought ever 
to maintain personal dignity in conversa- 
tion. This is too often forgotten. Personal 
dignity, in this case, may be impaired, by levi- 
ty, by buffoonery, by the recital of low, vulgar 
anecdotes, by any thing, in shori, which evinces 
the want of that seriousness and self respect, 
which can never be abandoned with impunity. 
Remember that, though it be not only lawful, 
but desirable that clergymen should be affable 
and cheerful ; yet that they can never manifest 
a spirit of habitual levity and jesting, without 
giving pain to all correct persons who observe 
it. Dr. Johnson was far from being a preci- 
sian, either in his feelings or manners ; yet when 
he saw a couple of clergymen indulging in con- 
siderable mirth and jollity at a dinner table, he 
said with emotion, " This merriment of parsons 
is very disgusting." And, truly, when minis- 
ters of the gospel, who ought to set an example 



112 



•f dignity as well as piety, undertake to exhibit 
themselves for the entertainment of company ; 
to recite low, common-place stories ; and not 
only to repeat, but also to act their narratives, 
with all the circumstances of comedy and farce 
which belong to them ; it cannot fail of giving 
pain to every mind of correct christian feeling, 
and of lowering the ministerial character. 

S3. Be not ready to join in noisy laugh- 
ter against any one who has inadvertently com- 
mitted a blunder, either in speech or action. 
It gives pain ; and is a mark of very coarse 
breeding. A dignified command of the coun- 
tenance, is a talent of great value to one in a 
publick station, and adapted" to save him from 
many an embarrassing and mortifying occur- 
rence. It is a real infirmity, and, in a minister 
of the gospel an unhappy one, to be ever rea- 
dy to laugh, or to be noted as a great laugher. 

24. It is a great offence against good breed- 
ing to be ever ready to tukn the eyes of a 

COMPANY ON A CERTAIN INDIVIDUAL, to whom 

some remark, cursorily made, is supposed to 
be applicable, and thus, oftentimes, deeply to 
embarrass him. I have often seen this rule vi- 
olated in the public assembly, as well as in the 
parlour. A remark is made, perhaps, which is 
levelled at the particular denomination or party 
to which an individual present belongs, or at 
some opinion which he holds, or some conduct 



US 



with which he is known to be chargeable. In 
an instant, every eye is turned toward him ; 
and perhaps some fairly turn round in their 
seats, to gaze with a smirk, or a sneer at the 
supposed delinquent. There is something so 
indelicate in this, that a person of truly correct 
feeling will by no means allow himself to prac- 
tise it. 

25. I have long thought that the practice of 
retailing anecdotes, was one by far too 
much indulged by many clergymen. To be 
able to tell a seasonable, appropriate, short and 
pointed anecdote, now and then, is certainly an 
accomplishment by no means to be despised, 
and very proper to be indulged by a clergy- 
man, as well as by any other man. But to 
abound in them ; to be continually resorting 
to them ; to make the repetition of them a fa- 
vourite amusement, and one of our characteris- 
ticks ; is indeed unworthy of a christian min- 
ister. I could name clergymen who have a set 
of anecdotes, which they are constantly retail- 
ing ; some of them very vulgar ; a large por- 
tion of them old and perfectly stale ; not a few 
relating to ludicrous citations and expositions 
of Scripture, and, of course, calculated to make 
the Scriptures ridiculous in the view of many 
people ; and these, perhaps, repeated the hun- 
dreth time, to the loathing of many who have 
heard them over and over again. A man must 



114 



have a better memory, and a richer fund, than 
commonly fall to the lot of the retailers of an- 
ecdotes, who does not repeat the items in his 
list, many times over, to the same individuals. 
But this is not the worst. The persons in 
question, by the constant repetition of ludicrous 
stories, have insensibly cherished in their minds 
a habitual bias to levity, and have come, at 
length, to be expected to be the general jesters 
for their company. 

26. This propensity to the incessant retailing 
of anecdotes becomes more highly exceptiona- 
ble, when it leads, as it sometimes does, to the 
recital of those which include the repetition of 

PROFANE OR OBSCENE LANGUAGE. It is ill Vain 

to say that he who only repeats the story, is 
not the author of the language, and by no means 
expresses his approbation of it. If the ear be 
polluted by the words of profaneness and obsce- 
nity, it matters little who first of all uttered 
them. The work of mischief is accumulating 
by every repetition ; and the desire of every 
christian ought to be that it be never heard 
again. 

27. Nearly allied to the practise of constant- 
ly retailing common-place, or unseemly anec- 
dotes, is that of habitually repeating old and . 
stale proverbs. These, from the circumstance 
of their having been repeated so many thousand 
times, have ceased to interest ; and many ot 



115 



them are truly vulgar, so that to be continually 
repeating them, would be really to subject your- 
self to the charge of habitual vulgarity. The 
truth is, making yourself remarkable for the fre- 
quent repetition of any particular form of speech, 
or proverbial expression, is alike contrary to all 
good taste, and good breeding. 

28. And this ieads me to lay it down as ano- 
ther fundamental principle of conversation, that 
nothing in the least degree bordering on the 

IP* DELICATE, OR THE COARSE, OUght ever to eS- 

cape, in conversation, from the lips of a minis- 
ter. If you wish to know how far I would car- 
ry this principle, I answer, if there be a 
thought or a word which the most delicate fe- 
male would shrink from uttering in a publick 
company : if there be an anecdote, which the 
most scrupulous matron would be unwilling 
to relate, if all the world were her hearers ; 
then let no clergyman venture to give utterance 
either to the one or the other. His delicacy 
ought to be quite as scrupulous and pure as that 
of the most refined lady. 

29. It is one of the most obvious dictates of 
good manners, not to interrupt another 
person when he is speaking ; and yet how 
frequently is this plain rule of decorum viola- 
ted ! To interrupt one in conversation, almost 
always carries with it an offensive character. 
It implies either, that we are not instructed or 



116 



interested by what he is saying ; that we haye 
not patience to hear him to the end, and are 
anxious that he should come to a more speedy 
close ; or that we are wiser than he, and more 
competent to give instruction on the subject on 
which he is speaking : neither of which is con- 
sistent with that respect and benevolence which 
we owe to those with whom we converse. But, 
while you sacredly guard against interrupting 
others in conversation, be not impatient of in- 
terruption yourself. Bear it with calmness, 
and without the least indication of irritated feel- 
ing. Set it down *o the score of inadvertence, 
of nervous excitement, of irascible feeling, of 
constitutional impatience — in short of any thing 
rather than a design to give offence, unless you 
are compelled by unquestionable testimony to 
adopt this unfavourable construction. 

30. Never allow yourself flatly and offensively 
to contradict any one with whom you are 
conversing, provided you mean to remain on 
good terms with him. It is always a breach of 
good manners, and, to many persons, peculiar- 
ly painful and embarrassing. If you suspect. 
or even if you are certain^ that a statement 
made is entirely incorrect, instead of saying 
bluntly, " that is false," or "that is not true ;" 
— or, "the fact is not as you state it f 9 — how 
much more delicate and proper to say — " Do 
you not mistake ?"— — "Are you not misin- 



117 



formed V 9 ci I cannot help thinking that you' 

are deceived with respect to that matter." 

But while you never allow yourself bluntly or 
harshly to contradict others, in conversation ; 
always make a point of bearing it patiently 
when you are contradicted yourself. Remem- 
ber that it much oftener arises from coarseness 
of mind, and ignorance of propriety, than from 
any intention to wound feelings j and, there- 
fore, ought, in common, to be pitied, rather 
than resented, or made matter of offence. 

31. Guard against the indulgence of per- 
sonal vanity in conversation, This is a foi- 
ble, or rather a sin, which so frequently lowers 
the dignity, and interferes with the usefulness 
of men, otherwise of great excellence, that you 
cannot be too careful to fly from its approaches. 
In any man it is revolting ; but in a minister of 
the gospel, or in a candidate for the ministry, 
it is peculiarly offensive and degrading. Let 
not the excessive love of praise get the posses- 
sion of your mind. Despisr the petty and un- 
worthy arts of those who are constantly seeking 
to draw it toward themselves. Beware of 
seeming to court observation or attention. Al- 
ways remember that, the larger your demands 
oh others for their respect and admiration, the 
less they will be disposed to yield you. No 
man is so likely to be both honoured and loved 
as he who appears never to think of soliciting 



lis 

or desiring either. Whereas he who insists on 
often dragging into view his own excellence, 
and who is continually blazoning his own tal- 
ents, attainments and virtues, will generally be 
found to lose reputation just in proportion as he 
takes into his own hands the task of awarding it 
to himself. 

32. Vanity, in general, is the parent of ego- 
tism in conversation ; — another foible, against 
which I exhort you to guard, " Let not the 
idea of yourself appear to be always present to 
your imagination." Talk not of yourself, your 
plans, your doings, or your affairs, in company, 
if you can easily avoid it. Do not embrace eve- 
ry opportunity of relating something to your 
own advantage, or that of your family, or rela- 
tives. It can scarcely be done in any shape, 
however ingenious, without having an unplea- 
sant appearance, and had, therefore, better be 
omitted altogether. Even speaking of your 
own defects and iveaknesses, will be considered 
by many as an indirect compliment to yourself; 
because it conveys the idea that you feel so se- 
cure in the acknowledged possession of higher 
and nobler qualities, that you can afford to be 
thought defective in those of minor importance. 

38. Do not affect wit in conversation. 
Wit, like poetry, to be tolerable must be very 
good. Now very few persons are possessed of 
this commodity in its genuine, attractive cha* 



119 



racter. The greater part of what is called wit, 
like most of the versifying in our world, is but 
an humble and vapid imitation of that which it 
wishes to be thought. Never attempt to force 
nature, then, in the one case, any more than 
you would in the other. Few things are more 
undignified and paltry, than to see a man im- 
potently struggling with attempts at wit, when 
the only thing realiy ludicrous about the matter 
is, the utter failure of the effort. The probabi- 
lity is that you have not real wit. If you have, 
it will occasionally disclose itself in spite of 
your efforts to repress it. If you have not, af- 
fecting it, and trying to excite it, will only 
make you an object of ridicule. And, after all, 
it is not a very desirable accomplishment for a 
minister of the gospel It has been commonly 
found to be a snare rather than a treasure to 
those who really possessed it 

34. Do not indulge pedantry in conversa- 
tion. By this you will understand me to mean 
a formal and unseasonable ostentation of learn- 
ing ; a fault into which men of superficial know- 
ledge, more particularly professional men, are 
extremely apt to fall, and with which some 
clergymen, and especially young clergymen, 
are frequently chargeable. If you have ever 
so much learning, there is littleness in making 
a parade of it ; and if you have but a small por- 
tion , there is something bordering on dishones- 

,T 



120 



ty in vaunting it as if you had much. The best 
rule in the world on this subject is, to get as 
much knowledge of every valuable kind as you 
can ; and never to make any further display of 
it than the discharge of your duty necessarily 
demands. If you were to hear a physician or 
lawyer holding fort!;, in a mixed companv? on 
the technicalities and the recondite lore of his 
profession, would you not be disposed to smile? 
And ought you not to guard against exciting a 
smile in others by similar conduct on your own 
part ? 

35. Both the spirit and the langfage of 
flattery in conversation, are utterly unwor- 
thy of an ambassador of Christ. In any man it 
is base ; but. in him who ought to be a pattern 
and a leader in all that is good, it is pre-emi 
nently base. Yet there are clergymen who are 
by no means free from this charge. Their opi- 
nions of so many persons and things are either 
openly solicited, or indirectly required ; and 
their temptations to gratify the feelings of so 
many different classes of people, are so power- 
ful, that they are not always able to resist them. 
I will not suppose any one who bears the sa- 
cred office, to be so unprincipled as to indulge 
in the habit of indiscriminate flattery, which, 
as it must defeat its own purpose, is as foolish 
and contemptible, as it is wicked. But wha; I 
Warn you against, is that delicate flattery, to 



121 



which many good men are prone ; which fre- 
quently disguises itself under the name of oe- 
nevolence ; and of which, perhaps, the poison 
is the more deleterious, because it is so delicate- 
ly and sparingly administered. Never flatter 
any one. Never make yo ir praise cheap. It 
is not sinful, indeed, to commend another, 
where commendation is really deserved ; but 
let it be bestowed at a proper time and place ; 
and be conscientious in falling. short of what is 
due, rather than going beyond it. Remember 
how inflammable a thing human vanity is ; and 
guard against the risk of kindling it into a 
flame. He that flatttreth fits neighbour, says 
the wise man, spreadeth a net for his feet. 

36. And as I would warn you against flat- 
tering others ; so I would warn you, with no 
less solemnity, against inviting^ comm ndation 

-AND FLATTERY FROM OTHERS TO YOURSELF. 

Nothing is more common, than what is most 
expressively called, " fishing for praise. " 
Sometimes it is almost extorted ; and what is 
it then worth ? Despise the littleness, as well 
as abhor the sin, of this miserable beggary. I 
have known ministers who were in the constant 
habit, immediately after descending from the 
pulpit, if they fell in with a brother clergyman, 
of asking him his opinion of the sermon which 
he had just heard. Where such inquiries are 
confined to very intimate friends, they are, 



1£& 



perhaps, not to be wholly blamed ; although, 
even then, they are in a greater or less degree, 
indications of vanity, and spread a snare for 
the honesty of our friends, and had better be 
omitted. But uhen addressed, as I hare known 
them to be, to strangers <ts well as friends, there 
is a littleness about them truly contemptible. 
The same genera) remark may be applied to 
those c-ses in which, though there be not a di- 
rect solicitation to praise a discourse ; there is 
evidently a door opened for that purpose. 1 once 
knew a clergyman, who, so far as I had an op- 
portunity of observing, never failed of saying, 
to every hearer whom he fell in with, for half 
an hour or an hour after the close of his own 
sermon, sabbath after sabbath — — (i We've had 
a very solemn subject to day." This I have 
heard him repeat and repeat, until it became 
perfectly nauseating ; and have observed him to 
bow and smile with much complacency, when 
his own indirect compliment to his sermon, 
drew from one good-natured auditor after an- 
other, ? .ose of flattery. 

37. Do not speak op your own pereOrm* 
AS*oes at all, after they are brought to a 
close, if you can, consistently with duty avoid 
it. If you appear satisfied with them, it will 
be thought vanity. If you profess yourself dis 
satisfied, itwiW be considered as an indirect me 
fhod of inviting praise. If you merely make 



123 



tbe general subject on which you hare been 
discoursing, the subject of conversat on in com- 
pany, afterwards, even witt the purest mo uvea, 
it will be apt to be misconstrued as an ingenious 
device to extort commendation for what you 
have done. Never boas.!, on the one hand, of 
the length of time, or the care which you have 
bestowed on your discourses ; or, on the otner, 
of the expe<iiti«»n and ease with which you pre- 
pare them Never allow yourself ro talk at all 
on such subjects, unless you are compelled to 
doit. A thousand other subjects, iiio$e likely, 
in those circumstances, to be usefih, lie before 
you. If a discourse which you have delivered 
be commended in your presence, do not appear 
either to be too much gratified with the com- 
mendation, or to despise it. Receive toe com- 
pliment either with respectful siience,^ with 
si slight bow, or wiih the shortest possible ex- 
pression of thanks ; and, as soon as is consistent 
with courtesy, change tho subject. 

38. Some p -roans, under the notion of avoid- 
ing formality and flattery, give way to a kude 
familiarity, which they call, indeed, by some 
favourable name ; but which deserves to be se- 
verely reprobated. I have often known-young 
preachers, when they had become a little fami- 
liar with their companions, in the^ habit, when 
addressing them, of calling them by their chris- 
tian names only, or by their surnames only ; 



124 

and indulging habitually, not merely in the 
freedom, but also in all the coarseness of un- 
bridled raillery. Rely upon it, this is, in ge- 
neral, not wise. Mutual dignity, and mutual 
respect, are indispensable to the continued ex- 
istence of christian friendship, in its most pure, 
delicate, and profitable torm. If you wish to 
maintain such friendship, be free and uncon- 
strained ; but never indulge in rude and coarse 
familiarity. Those who are worthy of your 
love, will certainly be repelled rather than at- 
tracted by it. 

Sf*. When I remind you of the importance 
of maintaining a constant regard to\truth 
in conversation, you will consioer me as en- 
forcing a plain point in ethicks, which no one 
can dispute. But I wish to go further than 
this language will be popularly considered as 
importing. I mean much more than that a 
minister of the gospel ought to avoid downright 
lying, in company, whether the object of the 
lie be to flatter, or to it jure. It ought to be 
his object, in making evtry siaten ent, in re- 
peating the most trivial narrative, to guard as 
careiully against misrepresenting, or exaggera- 
ting any fact, as if he were on oath ; to give no 
false colouring, no over colouring, and not, 
even in jest, to misstate the smallest circum- 
stance. I have had the happiness to be ac- 
quainted with a few men whose habits were of 



135 



this kind ; and it was delightful to observe 
what weight it imparted to their word; v and 
how co pietely they were delivered from ell 
those troublesome explanations an \ retractions, 
to which the less scrupulous were constantly 
exposed. 

40. Be strictly attentive to the circumstances 
of tims, place, and company/ in conversation 
Look round the room, before you introduce 
a particular new topi^k, and ask yourself, .whe- 
ther it is a suitable one for thai company ? 
Or, whether there be any individuals present to 
whom it may be peculiarly unwelcome Qr em- 
barrassing? There is an old French proverb, 
the import ol wnicn is — " Be careful never to 
mention a rope in the family of a man who has 
been hanged." It is a proverb full of good 
sense, and social delicacy. Yet nothing is more- 
common than to see persons of absent Or coarse 
minds, violating this rule. They introduce 
subjects, or indulge remarks, calculated to 
wound the feelings of some of the most estima- 
ble individuals present ; and this, not for th« 
laudable purpose of benefiting the individuals 
in question, or of bearing an honest testimony 
against vice; but from mere inadvenance or 
want of feeling. Think, therefore, before you 
speak, not only what vpu are, about to sa\, but 
also to whom you are about to addreis it. It 
is §aid, that Bishop Burnet was §• apt to wound 



126 



the feelings of those with whom he was con- 
versing, by an infraction of this rule, from mere 
absence of mind, that some of his best friends 
were afraid of introducing him to distinguished 
Grangers, lest he should embarrass them as well 
as himself by an infirmity, which, if its effects 
had not been sometimes so painful, would have 
heen often infinitely ludicrous. Direct parti- 
cular attention to this object ; and it will soon 
become as much a fixed habit ofyourmindto 
advert to the persons addressed in every con- 
versation, as to any other circumstance attend- 
ing the communication. 

41. - When any persons impart to you ■'» know- 
ledge of facts in confidence^ make a point of be- 
ing DELICATELY FAI I HFUL TO THE TBUST 

committed to You. It not unfrequently hap- 
pens that the sick and the dying ; persons in 
difficulty and distress ; and persons under anxi- 
ety of mind respecting their ett mat state, n ake 
communications in confidence to ministers of 
the gospel ; under the impression that they, 
of all men, may be most safely trusted. In ev- 
ery such cave, preserve the most inviolable se- 
cresy. But there are many other ca*es, in 
which, though no formal injunction of secresy 
is expressed, still it ought by all means to be 
understood, by every delicately prudent mind. 
We all know how frequently, and with what 
strict honour, professional secrets are kept by 



127 



Lawyers and Physicians : and I have long been 
of the opinion that habits of more strict reserve 
than have commonly been thought needful, 
ought to be maintained by clergymen, with re- 
gard to all communications made to them, as 
such ; whether formally confidential or not; and 
that even after an ordinary conversation on any 
delicate or important subject, it is always best 
to avoid repeating what has been communica- 
ted. No one can tell how may things may oc- 
cur which may render it peculiarly important 
that he should have kept it to himself. You 
may publish your own secrets, if you choose to 
be weak enough to do so; but you have no ri^ht 
to publish those of others In general, a pub- 
lick man ought to rep at very littSe of what is 
communicated to him. It can do no harm, in 
common cases, to keep it secret, while the mis- 
chiefs of disclosing it may be endless. 

42. It is the fault of many to be loud, and 
even boisterous, in conversation. If the 
company b^ ever so large, the moment they be- 
come a little engaged and animated, they speak 
loud enough not only to b< heard in every part 
of the room, but so as to attract and even</brce 
the attention of the whole company ; and that, 
perhaps, when con versing on a subject which 
ought not to be matter of such publick procla- 
mation. There is no little indelicacy in this. 
When you are publickly addressed, across a 



12S 

room, in such a manner as plainly evinces a 
desire that the whole company should hear 
your answer ; let your reply be audible, but 
not loud. Let mildness and dignity mark ev- 
ery word you utter. 

43 Guard against thp too frequent use op 
superlatives in y our social intercourse. Per- 
sons of ardent, impetuous minds, and especial- 
ly the young, are apt to manifest an undue 'ond- 
ness for the superlative degree in conversation. 
If they praise any person or thing, they seem 
to thi'ik of usi?>g no epithets but those which 
indicate the highest grade of exc-llence. If 
they commend any one's talents, they ve sure 
to represent them as of " the highest order." 
If they would speak well of a sermon, they 
pronounce it "incomparably excellent." On 
the contrary, if they undertake to express an 
unfavourahle opinion, the terms, " contempti- 
ble, '*' "execrable," "detestable," are the soft- 
est which they think of employing In short, 
the more high-wrought their figures, and the 
more intense and ardent their wh le style of 
expression, the more interest 1 g (h-y suppose 
their conversation to be. Let me entreat you 
to guard against the habitual use of this vehe- 
mence and intensity of language. It is seldom 
called for. Men of sense and good taste rarel/ 
permit themselves to employ it. A strict re- 
gard to truth generally forbids it. And with 



129 



respect to those who are in the habit of em- 
ploying it, both their praise and their blame 
soon become ehe «p, and, at length worthless. 
He who wishes his approbation or his censure 
to -go for much, must not be very lavish of 
either. 

4^. Seek all convenient opportunities of 

CONVERSING WITH THE EMINENTLY WISE AND 

good, and of listening to their conver- 
sation. Especially when you are engaged in 
investigating an important subject, endeavour, 
if possible, to enjoy the privilege of conversing 
on tha: subject with some individual, and even 
with more than one, of profound views, and ex- 
tensive reading. You may often learn more in 
an hour, by conversing with such an one, than 
by the solitary reading or meditation of a month. 
Dr. Franklin, once told a friend, that some of 
his most o iginal thoughts were suggested by 
the collision of conversation ; and that, too, 
very often, upon subjects foreign to those on 
which he was conversing. And Mr. Fox, the 
far-famed parliamentary orator, declared in the 
British House of Commons, that he had learned 
more from Mr. Burke's conversation than from 
all the books he had ever read in his life.* 

45. Finally ; be constantly and vigi- 
lantly observant of the habits in eonversa- 

* Rush's Introductory Lectures, p. 349. 



139 



ti@n of those persons who are considered as most 
pleasant and acceptable in this department of 
social intercourse. In every community there 
are those who are universally allowed to excel 
in colloquial accomplishments, jNow it will be 
very unwise to be humble imitators of such 
persons; but it will, undoubtedly, be the part 
of wisdom to take notice of the means by 
which they attain success ; and to make such 
use of what you see, as your own particular ta- 
lents, habits, aad character may render proper. 
I doubt whether any man ever acquired much 
excellence in this important art, without the 
happy talent of close observation, and, in this 
way, as well as by his own good sense, making 
himself mas er of the proprieties and delicacies 
which become the social circle. 



E.ETTEK V. 



Let your speech be always with grace sea" 
soned with salt. Coloss. iv. 6. 



RELIGIOUS CONVERSATION. 



MT DEAR YOtfWG FttlEND, 

To be able to introduce the great subject of 
Religion, in an easy, seasonable, and acceptable 
manner, in the daily intercourse of society, is a 
most precious talent, the uses of which are more 
various, more rich,mor^ numerous,and more im- 
portant, than almost any that c;-n be mentioned. 

That this ability, when it exists in a high de- 
gree, is, in part, a natural talent, cannot be 
doubted. The physical ten perament of some 
men is much more favourable to the ready and 
unconstrained performance of the duty in ques- 
tion, than that of many others. More stress, 
however, .1 apprehend, has been sometimes laid 
on this fact, than there ought to have been. 
Not a few allege that they have " no gift" of 



182 



this kind, and, therefore, content themselves 
in the habitual neglect of the duty. At any 
rate, they rarely attempt it, and think that they 
cannot perform it, even tolerably. But it 
would be just as reasonable to plead, because an 
easy, pleasant, and attractive elocution is natu- 
ral, in a peculiar degree, to some, that there- 
fore others who cannot attain equal excellence 
in this respect, ought not to attempt to speak at 
alL The fact is, the power of introducing and 
maintaining religious conversation well, though 
to a certain extent, a natural gift, is yet capable 
of great improveme t , nay, it may be said, 
of unlimited improvement ; and the true rea- 
son, no doubt, why some persons, of plain ta- 
lents, and with even striking disadvantages of 
physical temperament, yet excel in this happy 
art, is that they have taken more pains to 
cultivate a talent so peculiarly precious to 
the pious mind, and so manifestly useful in all 
the intercourse of life. To what appear to me 
some of the best means of carrying on this cul- 
tivation, 1 shall advert before closing the pre- 
sent letter. 

My first object shall be to point out some 
errors, in relation to this subj -ct, which appear 
to me to be prevalent ; and this will prepare 
the way for a few general counsels for conduct- 
ing religious conversation ; and also for cultiva- 



S3 



ting a happy talent for the discharge of this part 
of christian and ministerial duty. 

1. It is an error to suppose that religious 
conversation must be introduced on all occa- 
sions, and in all companies, indiscriminately, 
whether the time, the character of the persons 
present, and the circum stances, favour it or 
not. No doubt many who have but little taste 
for such conversation, omit to introduce it, un- 
der the plea that there is " no good opportuni 
ty," when it is really otherwise. But there 
can be as little doubt, that there are many oc- 
casions, in which no suitable opening for it is 
presented. On such occasions, to drag forward 
the subject, in a formal manner, and, as it were, 
"by main force," is never judicious, and often 
very revolting. It frequently has the appear- 
ance of being done as a kind of official task, 
which is never likely to do good. Be always 
on the watch for opportunities of saying some- 
thing for the honour of your Master, and for 
the welfare of the souls of men ; but do not 
think it your duty to compel people to listen 
to you on this most, sacred, important and deli- 
cate of ail subjects, when their character, their 
situation and their employment evidently close 
up every suitable avenue of approach. 

2 It is an error to imagine that the same 
methods of introducing and maintaining religi- 
ous conversation, are equally adapted to all per- 



134 

sons, and all occasions. If I am not deceived, 
many adopt, the notion that the very samn plan 
of approach will answer in all cases, for the 
rich and the powr, the learned and the illiterate, 
the occupant of high office, and the most un- 
pretending, obscure citizen. This is to set at 
naught ail the principles of human nature, and 
to forget that the circumstances of men have 
much effect in modifying their feelings and 
character. If we open the Bible, we shall see 
ample warrant for addressing some persons on 
this subject unceremoniously and direct!} ; and 
others in a more cautious and circuitous man- 
ner. In this sensej we ought, with the apostle, 
to " become all things to all men, that we may- 
gain some ;" not b}^ flattering their prejudices, 
or countenancing their corruptions ; but by 
endeavouring skilfully to adapt our instructions 
and exnortalions to their several habits, attain- 
ments, circumstances, and taste-. Those; who are 
most intelligent, and whose pride would be most 
apt to be offended by an abrupt address, might 
be approached, and p-rhaps won, in an indi- 
rect and giaduai manner. There are thousands 
to whom I might safely say — "Pray, Sir, do 
you cherish the hope that you are a real chris- 
tian V- But there are many others, to whom if 
I were to address such. a question, 1 should ex- 
pect to be shut out from all opportunity of ap- 
proaching or benefiting them after wards. Yet 



135 

the very same people might, by a little address, 
be insensibly drawn into s free conversation on 
the same subject, and to answer that very ques- 
tion, without the least offence. This is one 
of the many cases in which some knowledge of 
human nature and of the world is essential to a 
wise discharge of duty Nor is it a valid objec- 
tion to this counsel to say, that, if we follow it, 
we mav be tempted to deter too much to human 
rank, ami corrupt refinement. There is, no 
doubt, danger on this quarter, against which 
we ought to guard. But the abuse of a thing, 
is not a legiiimate argument against its use. 
Counterfeits do not prove that there is no trae 
money but rather the reverse. 

S. Another very common error , in religious 
conversation, is 10 say too much. A man 
may be " too full of talk" on this, as well as 
on any other sui j et. That is, he may talk so 
much and so long, as to become "a weariness" 
even 10 his pious hearers, and much more to 
those who are not pious. This is far from be- 
ing a rare occurrence ; and it becomes especi- 
ally an evil, when the pious sentiments uttered, 
are all of the most common-place sort ; and, 
not only so, but dealt out in that common-place, 
task -like manner, which very seldom makes a 
favourable impression among discerning people. 
Guard, then, against " excessive talkativeaess," 
even here. Let what you say on this subject 



136 

be a real "conversation." Let one object of 
your address be, to induce others to talk, and 
disclose their sentiments and feelings, that you 
may know how to ans er them Let your 
part of the discussion be as lively, pointed, and 
short as you can make it. Never allow it to 
degenerate into formal, tedious preaching, or 
rather prosing. 

4. oce more, it is the error of some to im- 
agine that religious conversation is to be carried 
on with a tone of voice, and an aspect of coun- 
tenance, peculiar to itself. Hence, while these 
persons converse on ail other subjects in a sim- 
ple, easy, natural manner, the moment they 
pass to the subject of religion, their whole man- 
ner is chnged. It becomes formal and artifi- 
cial ; so that you would scarcely know them to 
be the same persons who had been a few 
minutes before conversing on ordinary subj cts. 
This is a fault as unreasonable as it is repulsive. 
Why should men cease to speak naturally, 
when they c me to speak on a subject the most 
interesting and delightful in the world? Shun 
this fault vvith the utmost care. Do not, in- 
deed, allow yourself to fail into the opposite 
extreme. — I mean talking on the subject of re- 
ligion with levity. But, at the same time, let 
all grimace, all sanctimoniousness of manner, 
all affected solemnity, all lofty dictation, be 



137 



carefully avoided. The more simple, 'affable, 
and entirely inartificial your manner, the more 
you will gratify all classes ; nor is this all ; 
the more easy will you always find it to slide 
ins: nsibly into religious conversation, without 
alarming the fears of the most thoughtless ; and 
the more easy to recur to it again, after a little 
interruption from other topicks. 

But, to guard against these errors, is not all 
that is incumbent upon you in privately con- 
versing with men on their eternal interests. 
My next object, then, shall be to offer a few 
counsels, which I would fain hope may not be 
altogether useless. And, 

1. My Jirst counsel is, that you make a 

POINT OF I.vTRoDUtHNG RELIGIOUS CONVERSA- 
TION, WHS-NEVfcf YOTJ HAVE A GOOD OPPORTU- 
NITY, AMD THAT YOU ABOUND IN IT, WHKRE- 
1VER YOU GO. 

It is melancholy to .think how many hours 
ministers spenn in company, without saying a 
word to recommend eit er the service or king- 
dom of their Master. Nay. some of these hours 
are pe t in tht c mpauy o; toe truly pioos, 
with whom there is no obstacle to religious con- 
versation ; w ho expect it ; who desire it ; and 
who are disappointed at not finding it intro- 
duced To be backward in introducing it in 
such company is unpardonable. But this is not 
all. In vvtry company and in every situatien, 



13S 



be on the watch for opportunities to speak a 
word for Cr.rist And when you do not find 
opportunities, by a little address, you may make 
them : and you will often do so, if you have as 
eager, and as incessant a desire to do good, as 
the miser has to turn every thing into the chan- 
nel of gain, and the ambitious man to gather 
laurels f om all quarters. I have often been 
struck with thai passage, in which the Apostle 
PauU when writing to the Hebrews concerning 
ministers, says — " They watch for souls." And? 
truly, the minister who acts on the principles 
of enlightened fidelity, will thus " watch," not 
only in the pulpit, but daily, and in all the 
walks of private intercourse. Let me entreat 
you, then, to lose no good opportunity of con- 
versing on the most precious of all subjects Let 
your conversation, continually be " with grace, 
seasoned with salt, that it may minister grace 
to the hearers." You may say a thousand use* 
ful things in private conversation, which you 
never could utter in the pulpit. You may an- 
swer questions, solve scruples, obviate objec- 
tions, reprove faults, and communicate know- 
ledge in the parlour, which could by no means 
be brought into the sanctuary. Above all, in 
many cases of private discourse you may come 
near to the heart and the conscience, and adapt 
your instructions to individual exigencies, in a 
way altogether impracticable in addressing a 



139 



public assembly. It has, therefore, often oc- 
curred to me as a fact equally wonderful and 
humiliating, that Christian ministers are not 
commonly more vigilant in availing themselves 
of this advantage and more unceasing in the 
use of it. That their minds are not found teem- 
ing with good thoughts, pious hints, and in- 
structive, weighty sentiments, as well as direct 
addresses, wherever they go. 

2. Cultivate the important art of intkodu- 

CING CONVERSATION ON THE SUBJECT OF RE- 
LIGION IN AN EAST AND HAPPST MANNER. 

One of the gratest difficulties attending this 
whole subject is to begin well. A formal in- 
troduction ot the subject ; an introduction which, 
as it were, announces b forehand the inten- 
tion of talking piously ; and w T liich, of course, 
excites the fears of those who have no taste for 
such conversation, ought certainly, in ordinary 
cases, to be avoided. No less undesirable is 
an abrupt commencement of this species of 
conversation, that is, suddenly entering upon it, 
when something very different had been, the 
instant before, the subject of discourse. But 
why should we ever do either of these ? What 
subject can possibly be started, by any indivi- 
dual, or in any company, which a man of good 
sense, and whose heart is filled with pious 
and benevolent emotions, may not soon, and 
without violence, convert into a medium of 



140 

some useful suggestions on the subjeet of reli- 
gion ? The state of the weather ; the prospects 
of the husbandman ; the news of the day ; an 
ordinary domestick occurrence ; the return of 
spring ; the approach of autumn ; or an accident 
on the road ; — these, or any analogous topicks 
which may be hinted at, furnish ample occasions 
for the introduction of pious sentiments ; inso-, 
much that a social circle, might, by a person of 
tolerable address, and of the proper spirit, be 
translated from the region of perfect levity, to 
the region of serious and devout reflection, be- 
fore they were aware that the transition was in- 
tended. This is a happy art. All may learn 
it who will be vigilant enough, and take pains 
enough for the purpose. With a moderate 
knowledge of human nature; a tolerable ad- 
dress ; a little attention to incidents as they 
arise ; and a heart glowing with desire to do 
good, the task is easy. •" Covet earnestly this 
gift ;" labour without ceasing to make it ; and 
you will not labour in vain. 

3. Let your conversation be adapted to 

1THE CHARACTER OP THE COMPANY INTO 
WHICH YOU MAY HAPPEN TO BE THROWN. 

If the company with which you are called to 
converse, be all professors of religion, there 
will, ordinarily, be little difficulty in adapting 
your discourse to them j for you may speak 
directly and pointedly on any topi ck which oc- 



141 

curs as important. Especially, yoa may enter 
with freedom into all the refreshing richness of 
conversation on christian experience. If, on 
the contrary, the company consist altogether of 
gay and worldly people, your utmost ingenuity 
will often be put to the test in leading them on 
to instructive and edifying, as well as pleasant 
discourse. Yet even this may be done, if you 
take them by the right handle. When the 
circle in which you are seated, as will be apt 
still more frequently to happen, is made up 
partly of professors of religion, and partly of 
those who are not so, a very happy use may bo 
made of the former, as a medium of conveying 
instruction to the latter. As it is oftentimes 
one of the most effectual modes of addressing 
parents, to do it through the medium of their 
children, so we may frequently speak to the 
worldly and thoughtless most impressively 
through the medium of the pious, who are seat- 
ed in their presence. In short, study diligent- 
ly the different tastes and habits of the aged and 
the young, the polished and the rough, th« 
learned and the illiterate, the fashionable and 
the plain, in whose society you may find your- 
self; and endeavour to have "a word in sea- 
son," a set of topicks, and a mode of treating 
them, adapted to their several characters. 

4. Guard against giving your remarks on re- 
ligion, ia the social circle, AN Aia op picta- 



148 

tion an© authority. This caution, which 
was mentioned before in reference to common 
conversation, is no less important in reference 
to the subject of religion. Ministers, from the 
circumstance of their being so much accustom- 
ed t© speak with authority, from th^ pulpit, are 
apt, spontaneously, and even insensibly, to fall 
into a similar manner of speaking in private ; 
to be impatient of contradiction ; and to feel? 
when their opinions are in any measure contro- 
verted, as if their official dignity were invad- 
ed. Let no spirit or feeling of this kind in- 
trude into your social intercourse. The more 
entirely you can divest yourself of it, and sit 
down with your friends and associates on terms 
of perfect equality, as a friend and brother, who 
claims no authority over their consciences, but 
is actuated supremely by a regard to their tem- 
poral and eternal interest, the more easy and 
affectionate will your conversation be, and the 
more likely will you be to make a favourable 
impression on their minds. 

5. In conducting religious conversation, AS 

MUCH AS POSSIBLE AVOID THEQLO&iCAL CON- 
TROVERSY. I before cautioned you against the 
habit of falling into controversy on any sub- 
ject in company. But I would now warn you 
that religious controversy, when you are con- 
versing with persons with a view to their spi- 
ritual benefit, is peculiarly undesirable, an^i 



143. 

ought to be avoided as much as possible. I 
say, as much as possible ; foF there are d©ubt- 
less cases in which it is not possible to avoid it, 
without shrinking from the defence of the truth. 
You will sometimes fail in with persons, who^ 
from a love of disputation, from ill manners, 
from enmity to the truth, or from a desire to 
put your ingenuity to the test, will compel you 
either to be silent, or to defend your opinions. 
When you meet with such persons, you must 
manage them in the best way you can. Do 
not, however, even with such, allow a dispute 
to be much protracted. Draw it to a close as 
soon as practicable. Carry it ©n, while it lasts, 
with all the «' meekness and gentleness of 
Christ" And 1st them' see that you take no 
personal offence at having your opinions ques- 
tioned ; but simply desire' to defend what you. 
deem truth, and to guard them from injurious, 
error. 

But in all cases in which controversy can 
properly be avoided, by all means decline en- 
gaging in it Theological disputes, in the 
social circle, are seldom profitable-, and oftea 
highly mischievous. They sour the temper ; 
but commonly leave each party confirmed in. 
his original opinion. In your ordinary religi- 
ous conversation, then, keep as clear ^f what ar© 
called disputed points in theology, as possible, 
consistently with conveving sound And useful 
£ z 



144 



instruction in divine truth. When you are 
compelled to touch on them, let it be under a 
practical rather than a polemical aspect, and in 
terms as little adapted to give offence as possible. 
"When you perceive the most distant symptom 
of approaching controversy, take measures to 
avert the impending storm. This may com- 
monly be done by a few kind words, or by 
giving a practical turn to the argument. It 
may be easy to prevent the evil ; but by 
no means so easy to cure it when we have 
once fallen under its power. 

6. You will sometimes fall in company with 

INFIDELS, WHO TOTALLY REJECT REVELATION. 

Conversation with them is always a delicate, 
and often a difficult taslf. Make a point of 
treating them respectfully, as long as they 
maintain decorum on their part ; and even if 
they scoff and blaspheme, do not suffer yourself 
to be so far borne away by irascible feeling, 
as to address them ~in opprobrious language. 
As long as their deponment admits of your 
continuing to argue wr;h them, do it in the 
spirit of meekness and benevolence In ad- 
dressing them o not permit 3^ourseIf to call 
them by hard names, or to impute to them 
base motive*. Endeavour to convince them 
that you are actuated, not by a spirit of per- 
sonal resentment, or wr-unded pride ; but by a 
regard t© the cause of God, and their own eternal 



.145 

welfare. In arguing with them, however, do 
not merely stand on the defensive ; but show 
them, on the plan of Butler's " Analogy," and 
similar books, that most of the objections which 
they urge against Revelation, lie with equal 
force against natural religion, which they com- 
monly profess to believe. I have seldom seen 
an unbeliever who was able to stand five 
minutes before the argumentum ad hominem 
plan of treatment. Above all, in addressing 
them, while you appeal to their understandings, 
never fail, in a mild and respectful manner, to 
appeal to their consciences and their hearts. 
All my experience tells me that nothing is so 
likely to impress them as this. 

7. la conversing with persons of a diffe- 
rent RELIGIOUS DENOMINATION FROM Y0I7R. 

own, there is need of much vigilance both as to 
the matter and manner of your conversation. 
In all such conversations, guard against either 
manifesting or feeling a proselyting spirit. Be 
much more anxious to see them Cnristians,than 
to see them Presbyterians Dwell, therefore, 
much more on the fundamental and precious 
points of our common Christianity, than on the 
peculiari ties of either their, or your sect. 
While :hey see that you are deeply serious, 
and anxious to promote their eternal welfare, 
let them perceive that you are not anxious to 
win them to your party. Agree with them 



146 



as far as you can. Treat them with pointed 
respect and attention ; if they appear pious, 
with as much affection as if they belonged to 
your particular denomination ; and even if they 
SJake overtures for joining your own church, 
do not be ready to eatch at their proposal. 
Manifest no eagerness to receive them. On 
the contrary, rather show, in all their extent, 
the difficulties which lie in the way of transfer- 
ing their religious connexion. However un- 
worthily, in relation to this subject, persons of 
other sects may treat you or yours, never allow 
yourself to imitate- their pernicious example. 

fir. The introduction of religious conversation 
among entire strangers, is often very desi- 
rable and important ; and yet, frequently, re- 
quires no little address. I said thai it is often 
very desirable and important ; for more than 
once have I known a minister to be in company 
a whole afternoon, or longer, with a circle of 
strangers, several of whom, though unknown 
to him, were earnestly desirous of hearing him 
engage in religious conversation ; and were 
not a little disappointed to find the interview 
at an end, without his having introduced it. 
Many a precious opportunity of instructing 
the ignorant, of directing the perplexed aud 
inquiring, and of comforting the sorrowful, 
hag been thus lost. Guard against all such 
omissions. Kerer allow yourself 10 be half 



14(7 



an hour in company, even with the most perfect 
strangers, without endeavouring to ascertain 
whether any of them have a taste for serious 
conversation. There are many ways of as- 
certaining this, without intrusion or indelicacy. 
A cursory remark, or an apparently incidental 
inquiry, may, and probably will, elicit enough 
to solve your doubt. Many a precious conver- 
sation has resulted from suc-h an exploring re- 
mark or inquiry. Like the discovery of a re- 
freshing spring in a parched and dreary wilder- 
ness, not unfrequently has a minister of the gos> 
pel, as well as a private christian, met with a 
spiritual feast himself, and been the means of 
impaiting a feast to others, when he least of all 
expected such a pleasure ; when, perhaps, he 
was ready to say within himself, "there is no 
fear of God in this place, *' 

9. Introducing and conducting religious 
conversation with persons of wealth, and 
high station in SOCIETY, is a peculiarly im- 
portant, and, at the same ume, a very delicate 
and difficult duty Peculiarly important, he- 
cause any good impression m f »de on them, will 
be likely to extend itstlf more widely ; ad in 
many respects, delicate and difficult, because 
this class of persons are more in toe habit of 
being approached with reference, and, for va- 
rious reasons, more apt to be niee, and even 
fastidious, in their feelings, than many others. 



140 



At the same time, I have no doubt, that the 
difficulties of this duty have b^en, by some, 
greatly over-rated ; and that plain, good sense, 
with a heart overflowing with piety and bene- 
volence, will be found, humanly speaking, safe 
and adequate guides, in all ordinary cases. My 
advices on this point, shall be short. Never, 
on any account, court, or affect the company of 
the wealthy and great. Never take pains to be 
much with them ; and never boast of their ac- 
quaintance. When you are providentially 
thrown in their way, sacredly avoid every thing 
that approaches to a supple, sycophantick spi- 
rit of accommodation to their errors or vices. 
Never accost them with that timid, embarrassed 
diffidence, which may lead them to suppose that 
you have more veneration for them, than for 
your duty or your God. At the same time, let 
nothing of tr»e unmannerly, ihe sullen, or the 
morose mark your deportment toward them. 
An old divine was accustomed to say, " Please 
ail men in the truth ; but wound not the truth 
to please any." Let them see that christian 
duty is not inconsistent with the most perfect 
politeness. Introduce pious thoughts, and di- 
vine truth to their viev\, in a genlle, and some- 
times in an indirect manner ; and let them see 
that you are much more intent on doin^ th^m 
good, than gaining their iavour. When you 
have occasion to oppose them, let it be done 



149 

mildly and meekly, but firmly ; with the air 
and manner of one who dislikes to oppose, but 
feels constrained to "obey God rather than 
man." In a word, I believe that a minister of 
the gospel never appears to more advantage in 
the view of those who are considered as the 
great ones of this world, and is never likely to 
make a more deep impression upon them, than 
when he makes them to feel— nor by ostenta- 
tion, sanctimoniousness or austerity ; not even 
by importunately soliciting their attention to 
his own views of truth and duty — but by ex- 
hibiting meek decision of spiritual character, — 
that they are in the presence of a man, who re- 
gards the authority and favour of God above all 
things, and whose supreme and habitual object 
is to promote the everlasting welfare of his fel- 
low-men. 

10. Never imagine that it is your duty to 
Violate good manners, either in introducing 
or continuing religious conversation. This is 
never proper, because never necessary. . If you 
cannot persuade an individual, by a mild and 
respectful mode of address to listen to you, it is 
better to forbear. An attempt to force what you 
have to say, on one who steadfastly or profane- 
ly resists you, is " casting pearls before swine." 
And violating the respect which is due to any 
person, under the notion of promoting, in this 
way, his spiritual interest, is, usually, of all de- 



15$ 

lusion«, one of the greatest. If you watch for 
the mollia tempora fundi, you will have an 
opportunity of approaching him, if he be acces- 
sible at all. If you wait, with a proper temper, 
and with humbl prayer, for a door to be open- 
ed for doing him good, you will, probably, not 
wait in vain. 

11. When you are called to converse with 
persons u><der religious impressions, ad- 
dress yourself to the duty with much serious- 
ness and prayer. Remember that what. you 
say, may influence their eternal condition ; and 
therefore, that every word is important , — im- 
portant to them, to yourself, and to the church 
of God. Remember, too, that the task of in- 
structing and guiding those who are "asking 
the way to Zion," is as deiicate and difficult 
as it is important. It requires much know- 
ledge of the human heart, and of human na- 
ture, and much acquaintance with tij^ Gospel as 
a practical system. Study to quality yourself for 
this interesting and momentous duty, by much 
converse with your own heart ; by much inter- 
course with those whose ministry God has emi- 
nently blessed ; by reading the best books 
which tend to throw light on christian character 
and experience ; and, above all, by humble im- 
portunate prayer for that wisdom which is 
adapted to "win souls," and to "guide them 
in the way of peace/' He who allows himself 



151 

to enter on this duty without much considera- 
tion, and humbly looking to heaven for aid ; 
or 10 perform it in a slight and careless manner, 
must make a miserable estimate both ot minis- 
terial fidelity, ,and of the worth of immortal 
souls. 

12. Before you enter on the duty of convers- 
ing with any one on this most important of all 
subjects, endeavour, if possible, to learn some- 
thing OF THE PECULIAR CHARACTER AND 
TEMPERAMENT OF THE INDIVIDUAL. There 

are peculiarities of this kind, which frequent- 
ly exert an immediate and important influence 
on religious exercises Some persons have a 
remarkably sanguine temperament, and buoy- 
ant animal spirits, which are apt to impart ar- 
dour to their feelings on ail subjects, and, of 
course, to confer on their religious impressions 
the appearance of more decision and intensity 
of chars ctw* than they really possess. Others 
labour und^r a constitutional depression of 
mind, v,hich is ever disposed, to look on the 
dark side of things, and spmetim.es borders on 
melancholy and even despondency ; and which 
always prevents them from dving justice to the 
evidence in their own favour : while a third 
class are affected with some bodily disease, 
which not unfrequently benumbs or agitates the 
mind, and creates no small difficulty in judging 
of its real state, Now in conversing with an 
a 2 



1S2 



individual who is anxious respecting his eternal 
interest, it is of great importance to know whe- 
ther he is under the special influence of any of 
these physical difficulties, or temperamental 
predispositions. For, on the resuit of this in- 
quiry, the course to be pursued must be in 
some measure modified. The undue confidence 
of some ought to be firmly repressed ; and the 
precipitancy of others restrained or cautioned. 
The backwardness of <he timid should be sti- 
mulated, and the trembling apprehensions of 
the melancholy and desponding, if possible, re- 
moved, by affectionate encouragement. The 
wise physician of the body is always careful 
to inquire about the presence of disturbing 
forces in the mind, and prescribes accordingly. 
In like manner, the wise physician of the soul 
will endeavour to explore every physical idio- 
syncrasy whicn distinguishes the spiritual pa- 
tient to whom he maybe called, and addiess 
him in a corresponding manner. If you have 
not already a particular acquaintance with him, 
make such inquiries respecting his habits, life, 
temperament, and other peculiarities, as may- 
put you in possession of all the requisite infor- 
mation, And instead of making your conver- 
sation, if such it may be called, to consist chief- 
ly, of continued address on your part, which 
is the favourite manner of some ; resort much 
more to the plan of affable and affectionate in* 



152 

terrogation, which will lead the individual, at 
every step, to disclose the state of his own 
mind, and thus furnish you with some of the 
best indications for adapting your addresses to 
his case. 

18 Be careful to give clear doctrinal 

INSTRUCTION CONCERNING: THE PLAN OF SAL- 
VATION to those who are anxious and inquir- 
ing. I have observed it to be the manner of 
some in conversing with such persons, to deal 
chiefly in tender and solemn exhortation ; un- 
der the belief that the grand object aimed at 
ought to be to impress the conscience and the 
heart, rather than to impart doctrinal know- 
ledge. But it ought to be remembered that 
neither the conscience nor the heart can ever 
be suitably*in\ pressed but through the medium 
of truth. It is only so far as Gospel truth is 
apprehended, that any genuine scriptural exer- 
cises with regard to it can exist. Carefully 
study, theia, to impart to every anxious mind 
clear views of the fundamental doctrines of the 
Gospel. N .t that, in conversing with such 
persons, you are ever to perplex them with the 
metaphysical refinements of theology, which 
ought ever to be, as far as possible, avoided. 
But the course which I deem of so much im- 
portance is, that you constantly endeavour to 
fill their minds with plain, simple, connected 
Bible truth ; that you dwell on the scriptural 



154 



character of God ; the nature and requisitions 
of his holy Law ; the pollution, guilt and dan- 
ger of all men in their natural state ; the divin- 
ity of the Saviour: the efficacy of his atoning 
sacrifice; the unsearchable riches and freeness 
of his grace ; the work of the Holy Spirit in 
regenerating and sanctifying th^ heart ; and 
the utter helplessness, and, at the same time, 
perfect responsibility and bla me worthiness of 
man : — Just as far, and no further, than these 
great doctrines ?.<re fastened on the conscience, 
and impressed on the heart, may we hope to 
become the instruments of saving benefit to 
those whom we address 

15. Be not too ready to spe*k peace, or. 
to administer consolation to those who are in 
a serious, anxious state of mind. It is, un- 
doubtedly, painful to see any one in distress; 
and the spiritual physician will be often strong- 
ly tempted by false benevolence, to encourage, 
and administer comfort, where he ought not. 
Beware of this It is infinitely better that 
an anxious inquirer after salvation should pass a 
few more weeks or months in a state of deep 
mental solicitude, and even anguish,. than that 
he should be prematurely comforted, and led to 
repose in a false hope, from which he may ■ - 
ver awake. Be not afraid, then, to be perfect- 
ly faithful : to lay ope >» every wound to the very- 
bottom, before you attempt to heal it. Be slow 



15^ 



in administering comfort, while the least doubt 
remains with regard to the real state of the in- 
dividual. Indeed I have often thought that it 
is very seldom proper for a minister, or any- 
other pious man, in conversing with an anxious 
person, to be forward to pronounce a favourable 
judgment with respect to his state. You may 
be deceived in your opinion, and you may be 
the means of deceiving him fatally. It is, in 
common, much safer and better for him to be 
brought to a favourable conclusion concerning 
himself, by that heavenly teaching, which can- 
not deceive ; and which, though sometimes 
more tardy in exhibiting its results than earthly 
wisdom expects and desires, always furnishes 
the safest and best testimony. 

16. Be not hasty in publishing the exer- 
cises OR SITUATION OF THOSE WHOM YOU KNOW TO 

be anxiously INQUIRING. It is < ! eeply painful 
to observe the frequency and injudiciousHess 
with which this rule is infringed. A person, 
perhaps, has scai cely became conscious to him- 
self of deep solicitude respecting his spiritual in- 
terest, and given a, hint of it to his minister, or 
to 'some pious friend, before it is blazed abroad ; 
becon es matter of publiek speculation ; and 
leaas a numbt r of persons immediately to crowd 
around hum* afld offer their services as his in- 
structors and guides. The consequence* of this 
method of proceeding are often extremely un- 
b 2 



15& 



happy. Some are puffed up, by becoming ob- 
jects of so much unexpected attention and con- 
versation. Others are revolted, and, perhaps, 
deeply disgusted, at being addressed by so ma- 
ny on the subject of their exercises, and by 
some, it may be, very injudiciously. While a 
third class, whose impressions are slight and 
transient, ara mortified at being held up to view 
as awakened perso s, and afterwards lying un- 
der the odium of having gone bock ; and, pos- 
sibly, in some cases, so mueh_ mortified, as to 
withdraw from those individuals and opportuni- 
ties, which might have been essentially useful. 
Besides all this, it has often happened, that the 
number of serious persons who have immedi- 
ately clustered around an individual thus pub- 
liekly announced as under religious impressions, 
has been so^reat, and their talents, knowledge, 
experience* and capacity for giving sound in- 
struction so extremely various, that they have 
perplexed, confounded, and most unhappily 
retarded, the object of their well-meant atten- 
tion, instead of really helping him. With al- 
most as much propriety might a physician of 
the body, when he found a patient ill of a du- 
bious disease, throw open his apartment to ev- 
ery intruder, and invite every medical practi- 
tioner within twenty miles of him, however 
discordant their theories, to come in and pre- 
scribe at pleasure for the sufferer* 



157 



My advice is, that, when you ascertain that 
any one is becoming seriously thoughtful on the 
subject of religion, you keep it, for a short time* 
to yourself. Indeed, that you thus keep the 
fact, until his exercises begin to assume a defi- 
nite shape and character ; being careful, in the 
meanwhile, to attend to the case with consci- 
entious diligence yourself. When you judge 
the way to be open, communicate a knowledge 
of the situation of the individual to one or two 
of those persons in whose knowledge, piety and 
prudence }^ou have most confidence, and whom 
you know to have the peculiar confidence of 
the individual in question. The case of the spi- 
ritual seed, is a little like that of the natural. 
When we place a seed in the ground, we allow 
it a little time to vegetate under the conceal- 
ment of the soil. He who should go every few 
hours to the spot where it was deposited, and 
drag it forth, in order to see how the process of 
vegetation was going on, would be considered 
as a very unwise husbandman. So he who, in 
regard to seed of a much more important and 
delicate nature, will not give it time to shoot 
and grow a little, before it is forced on the 
publick gaze, acts a part, I must think, by no 
means adapted to promote the best interests 
either of the individual immediately concerned, 
or of the church. If he would consent to wait 
a short time, the view taken would probably 
2 C 



15b 



soon be found much more pleasant and edify- 
ing, or to assume a character which ought not 
to be made publick at all. 

17. Guard against conversing too much 
at one time, with those who are under seri- 
ous impressions. I am deeply persuaded, that, 
in many cases, the minds of such persons, in 
consequence of being incessantly plied with 
conversation, even though of good quality, yet 
from its excess as to quantity, have been kept 
in a state of agitation and conflict, longer than 
they would probably otherwise have been. 
And the evil has been, no doubt, increased, as 
I just hinted, when a number of individuals, 
of different degrees of knowledge, piety, and 
judgment, have undertaken to inculcate, each 
his peculiar views, on the persons in question. 
I am confident that although persons in this 
deeply interesting state of mind, ought to be 
frequently instructed and exhorted, by compe- 
tent counsellors ; yet few things are more in- 
jurious to them than to be annoyed by inces- 
sant, common-place conversation. It is an ut- 
ter mistake to suppose that they are benefited 
by being always in society, even of the best 
kind. They need much time for retirement, 
self-examination and prayer, and ought to be 
referred much to the Word of God, and the 
teaching of the Holy Spirit. A few thoughts 
at a time, from a pious friend, clear, seasonable* 



150 



instructive, and to the point, will be most likely 
to be useful. After receiving these, at suitable 
intervals, they ought to be left much in their 
closets, with their Bibles and their God ; and 
to be frequently told to look rather to the Sa- 
viour than to man for help. 

18. Be not too hasty in encouraging those 
of whose seriousness you have a favourable 
opinion, to go forward and make a profes- 
sion of religion. This is undoubtedly often 
done with very undue precipitation Persons 
of very tender age, and others, previously, of 
very equivocal character, have been, literally, 
hurried to the Lord's Table in less than a 
week after the commencement of their serious 
thoughtfulness ; without allowing them time 
fully to " countthe cost ;" and before they were 
able to put their exercises to such a test as 
might be satisfactory to themselves or others. 
Hence many young persons, of both sexes, in 
a few months, or even weeks, after making 
this solemn profession, have found themselves 
unexpectedly bereft of all comfortable hope ; 
their evidences of christian character gone ; 
their interest in the subject in a great measure 
lost ; and their minds filled with regret that 
they had been so hasty. It was now, however, 
difficult to retreat, and their whole lives, per- 
haps, have been spent in a heartless, and of 
course, a comfortless profession. 



160 



It is readily granted that neither scripture 
nor reason fix any precise period, during which 
candidates for church communion are bound 
to wait, in order to put the stability of their 
religious character to the test. And it is equal- 
ly evident, that extraordinary cases ought to 
prescribe rules for themselves. But, in general, 
it is evident that there ought to be a few 
months, at least, of serious and prayerful delib- 
eration, before taking a step so solemn, so mo- 
mentous, so irrevocable ; a step likely to be 
followed with so many interesting consequences 
to those who take it, and to the sacred family 
with which they propose to become connected. 
Let no desire to see the rapid multiplication of 
professors, ever lead you to depart from this 
principle. I have more than once repented 
having given what afterwards appeared to be pre- 
mature encouragement to come to a sacramen- 
tal table ; but never did I repent advising to a 
few month's deliberation and delay, when the 
preparation was doubtful. 

19. In conversing on the subject of practi- 
cal religion, especially with those who are not 
well informed on the subject, be sparine in 

THE USE OF THAT TECHNICAL LANGUAGE, 

which many continually employ. I refer to a 
number of phrases, of standing use in many 
pious ci c*es, which ? although the meaning in- 
tended to be conveyed by them is undoubtedly 



161 



correct and important, are yet so remote from 
the language of ordinary social intercourse, that 
they sound strangely, not to say unintelligi- 
bly, out of the circles to which I allude. Many 
pious ministers and others are in the habit of 
using this language in a manner, and to an ex- 
tent, which I know render their conversation 
not a little revolting to those who are unaccus- 
tomed to it, and frequently present a serious 
obstacle in the way of their acceptance and use- 
fulness. 

As it is desirable not to be misunderstood on 
a subject so important, I think it proper to 
give a specimen of the phrases to which I refer. 
Thus it is by no means uncommon to hear it 
stated, that u a great revival has broken 
out" in such a place ; — that there is "a great 
religious stir" in this or that congregation ; — 
that such an individual, or such a number of 
individuals, have been " struck under convic- 
tion;" — that a particular person appears to be 
" in the pangs of the new birth" — that a per- 
son whose anxiety on the subject of religion is 
very great, "has been roughly handled, but 
is likely to be brought through ;" — that such 
another " has been happily brought through-" 
that so many, in a certain place, are "brought 
tinder conviction," and so many " have ob- 
tained hopes," &c. Now, although I am con- 
2 c 2 



162 

fident I need not assure you, that I am a warm 
friend to revivals of religion ; although the 
ideas intended to be expressed by the phrases 
in question, are, in my view, perfectly sound 
and scriptural, and infinitely momentous ; and 
although any one who is capable of ridiculing 
these ideas, "knows nothing yet as he ought 
to know ;" yet I cannot think that the use of 
these phrases, especially in mixed companies, 
is advisable. My objections to them are se- 
veral. Some of them are, in a great measure, if 
not altogether unintelligible to many to whom 
they are addressed. Others are derided as vul- 
gar cant, as terms expressive of the appearance 
of a plague or pestilence, rather than of a rich 
blessing, and which rather repel, than instruct 
or conciliate. While a third class are regard- 
ed as a presumptuous invasion of the preroga- 
tive of Him who alone can know the heart 
and tell the number of those who have become 
reconcil ri to him. Would it not be better to 
use language which all seriously disposed per- 
sons understand and approve ? Would it not 
be quite as expressive, and more intelligible to 
many, if you were to say, that "a revival has 
commenced" or "a work of divine grace ap- 
pears to have commenced," in such a place :■ — 
that a particular individual is "under serious 
impressions, ". — or- is "deeply anxious on the 



163 

subject of religion," — or, " appears to be con- 
vinced of sin," — or, is "in great distress of 
mind ;" — that " many appear to be awakened 
from a state of carelessness, and to be more or 
less anxious," and that others "appear, or pro- 
fess, to enjoy the comfort of gospel hope ?" 

I presume, if you had occasion to interrogate 
an intelligent stranger, who you had reason 
to fear was destitute of piety, in relation to the 
state of his mind, on the subject of religion, 
you would hardly think it wise to begin by 
saying — " Pray, Sir, are you born again ? or 
are you yet carnal?" Yet, why not, as both 
the principal phrases in this question, are taken 
from the Bible ; and as you and I fully be- 
lieve these phrases to be expressive of impor- 
tant realities ? Your reason, I suppose, for not 
thinking it wise, would be, that this language 
is very imperfectly, if at all, understood by 
many who are well informed on other subjects; 
and that such persons, because they have fre- 
quently heard it bandied about by the ignorant 
and fanatical, and cannot en lei into its precious 
meaning, are generally revolted by it. 

I am far from agreeing with Mr Foster, 
the pious and eloquent English Essayist, in his 
proposal to discard what he calls, the "theolo- 
gical dialect," — the "technical terms of evan- 
gelical religion." I am afraid that, if these 
terms were dismissed, the things intended by 



164 



them would soon disappear also. I do not 
wish a single Bible-phrase to be banished either 
from the pulpit or the parlour. Yet, I can ea- 
sily conceive that there are even Bible-phrases, 
which may be advantageously exchanged for 
others, more familiar to those who are ignorant 
of the Bible, and better adapted, until they be- 
come enlightened, to convey spiritual ideas to 
their minds. It is, evidently, on this princi- 
ple that ministers, every sabbath, in the pulpit, 
explain Script; 're, by using more common lan- 
guage, and that which is better understood, to 
express its heavenly doctrines. But the lan- 
guage which I advise you to avoid, is^ not, as 
commonly employed, Bible language at all. 
And I see no advantage, but rather the contra- 
ry, in the use of terms, against which many 
are strongly prejudiced ; and which if it do 
not deserve the name of cant, will certain- 
ly, by many, be considered as bearing that 
character. Let your general rule be, in conver* 
sing on the great and precious subjects of revi- 
vals of religion, and christian experience, to 
employ terms which are warranted by Scrip- 
ture, and the most enlightened practical writers, 
and adapted to make the best impression on 
those whom we address. 

20. Take pains to prepare yourself for 
conducting religious conversation in an easy 
and edifying manner. For this purpose, be 



165 



familiar with practical books, and especially 
with the lives of eminently pious men. Take 
a few minutes to premeditate before you expect 
to go into the company of any person or per- 
sons on this important errand. Adjust in your 
own mind topicks and thoughts for discourse, 
adapted to the cases of those whom you expect 
to meet. Study some variety in this matter. 
If you go over the same common-place, narrow 
little round of remark, in all companies, for 
thirty or forty years together, you will soon 
entirely cease to interest any one, unless, per- 
haps, a stranger, who happened to hear it for 
the first time. Above all, let every attempt to 
perform the service in question, be preceded by 
humbly asking for Divine help. Remember 
that God " will be inquired of" to grant us his 
aid ; and that '* He will not give his glory to 
another." Remember that He can render the 
feeblest sentence that ever escaped the lips of 
simple piety, richly and eternally beneficial : 
while the most able and well conducted conver- 
sation, if administered without imploring a 
blessing upon it, may, and probably will, prove 
useless to all concerned. 

21. If you desire to gain an easy, natural 
and attractive manner of introducing and main- 
taining religious conversation, let the foundation 
of all your efforts at improvement in this res- 



16b 



peet, be laid in the cultube of the heart. 
Study daily to grow in vital piety. Perhaps 
there is nothing more indispensable to the hap- 
py discharge of the duty under consideration 
than that the heart continually prompt and 
speak ; that heart felt emotion and affection 
dictate, every word, and tone and look, while 
engaged in addressing a fellow creature on the 
most important of all subjects. Truly, without 
active, fervent love to God, and to the souls of 
men, it will be vain to hope for the attainment 
of this happy art, in any considerable degree. 
But if your heart habitually glow with in- 
terest in this subject ; if the " love of Christ 
constrain you ;" if you daily cherish a tender 
concern for the salvation of your perishing fel- 
low mortals ; if your mind be constantly teem- 
ing with desires and plans to do them good ; 
then religious conversation will be as natural as 
to breathe. Then your lips will be opened sea- 
sonably, unaffectedly, and profitably to all 
around you. Then, instead of being at a loss 
what to say ; or being timidly backward to say 
it ; or saying it in an embarrassed, awkward, 
pompous or unnatural manner \ there will 
be a simplicity, a touching tenderness, a pene- 
trating skill, a native gracefulness, ah unction 
in your mode of conversing, which no spurious 
feelings can successfully imitate. The true 



167 

reason, I have no doubt, why religious conver- 
sation is so often what it ought not to be, and 
so often useless, is that it is s > seldom the off- 
spring of that unaffected, warm spiritual feeling, 
which piety of an elevated character alone can 
give. 

22. Finally ; it will be a stimulus to dili- 
gence, and an auxiliary to improvement, in the 
precious art of religious conversation, if you 
daily and faithfully call 'yourself to an ac- 
count FOR THE MANNER IN WHICH YOU HAVE 

performed this duty. We stand in need of 
something of this kind to quicken us in every 
department of our christian work ; and in none 
more than those which consist in frequently 
recurring details, rather than in single great acts. 
Never retire from any company, then, without* 
asking yourself, " What have 1 said for the ho- 
nour of my Master, and for promoting the ever- 
lasting welfare of those with whom I convers- 
ed ? What was the tenour of my conversation ? 
What opportunity of recommending religion 
have I neglected to improve ? From what mo- 
tives did I speak, or keep silence ? In what 
manner did I converse ? With gentleness, mo- 
desty, humility, and yet with affectionate fideli- 
ty ; or wjjjh harshness, with formality, with os- 
tentation, with vanity, and from a desire to avoid 
censure, or to court popular applause ?" Few 



168 



things, I believe, would have a more powerful 
tendency to promote watchfulness, diligence, 
and unremitting perseverance in this important 
duty, than the constant inspection and trial of 
ourselves here recommended. 



LETTER VI. 



£ / taught you publichly and from h©use 
to house. Acts xx. 20. 



VISITING, 



My dear, young Friend, 

Ministers are visiters by profession. It is 
a large and essential port of their official duty 
to teach and exhort " from house to house. " 
Of course, every thing which tends to give this 
part of their work a better direction, and a more 
happy influence, is highly important to them, 
and to the cause of religion. Yet I have been 
constrained seriously to doubt, whether any 
thing, in the whole circle of ministerial activi- 
ty is, commonly, less appreciated, or worse 
managed. Accordingly, that which might be 
made a most powerful instrument for concilia- 
ting the good will, and promoting, in various 
ways, the best interests of those who are com- 
mitted to their charge, many ministers are too 
a D 



170 

apt, from indolence, or want of skill, so to con- 
duet, as to make it of little value, as a source 
either of pleasure or :; profit. Allow me, then, 
with the same freedom with which I have of- 
fered you my counsel on other subjects, to sug- 
gest a few thoughts on this. My own experi- 
ence convinces me that there is need of such 
suggestions, and that they may often do much 
good. For, although I am conscious of not hav- 
ing accomplished, while 1 was a pastor, all that 
I might and ought to have done, in reference 
to this part of my duty; yet, if I had known 
as much, at the commencement of my ministry, 
as I now do, of its importance, and of the means 
of conducting it, I should have pursued, if I do 
not deceive myself, a very different course. 

I shall first sp ak of those visits which may 
be called Pastoral ; and secondly of those 
which may be styled Social. 

1. By tne Pastoral visits of a clergyman, I 
mean, those visits, of a formal character, which 
in his clerical capacity, he pays to the families 
and individuals under his pastoral care. Of tnese 
visits, as disiieguished from others, it >s desira- 
ble that you should have just and appropriate 
views. In reference to such visits, I offer 
the following advices. 

1. My first advice is, that you by no mb\ns 
neglect them : nay, that you be constant 
and diligent in making them. If you desire to 



171 



gain the lore and confidence of your people ; it 
you wish to instruct and edify them in a great 
variety of ways which the nature of pulpit ad- 
dress does not admit ; if you deem it important 
to be well acquainted with their situation, 
views, feelings, difficulties and wants ; then vi- 
sit every family belonging to your congregation 
frequently, systematic illy, and faithfully. I 
say frequently. How often, must, of course, 
depend on the number of families belonging to 
your charge, and on the number of your avo- 
cations. But I should say, in the largest con- 
gregation, at least once a year ; in one of me- 
dium 8ize, at least twice ; and, in all cases in 
which it is practicable, still more frequently. 
In short, the oftener the better, provided your 
visits be conducted in a proper manner. 

2. Attend to this duty systematically. 
Do not leave it to tne caprice , r th<- convenience 
of the moment. If you do, but little will be 
accomplished, pompany, trifles, languor, pro- 
crastination, and a host of other obstacles, will 
incessantly stand in the ivay of performing what 
you really wish and resolve to pert" rrn. Have 
your fixed days in the wt ek for visiting ; and 
address yourself to it wiih the same fixedness 
of purpose, and the same inflexible perseverance, 
which you employ in preparation for the pulpit. 
In most situations, a pastor mav visit, on an 
average, from twelve to fifteen, or twenty fa- 



172 



milies in a week ; and, where the population is 
unusually dense, even more. If such an average, 
or any thing like it, were carried through a 
year, what an interesting result would be ob- 
tained ! The truth is, it is almost incredible 
what patient industry will accomplish If any 
imagine that this is a drudgery to ^hieh a man 
of active mind can hardly submit; and that the 
time would be better employed in enriching and 
polishing discourses for the sacred desk ; I can 
only say, all Scripture is against them ; all ex- 
perience is against them ; nay, all reason is 
against them. To say nothing of other consi- 
derations, one of the best auxiliaries in studying 
sermons, of which a minister can avail himself, 
is an intimate and deep acquaintance with the 
people of his charge. Rely on it, he who hopes 
to discharge the duties of the pulpit, ably, ap- 
propriately, seasonably, and to the greatest 
advantage of his flock, without being much 
among them, entertains a hope which is perfect- 
ly unreasonable, and will certainly be disap- 
pointed. 

3. Let every official visit be preckded by 
prafek. If we believe in the doctrine of a par- 
ticular Providence ; if we b lieve that the Lord 
whom we serve, and in whose name we go forth, 
has all hearts, and all events, even the most mi- 
nute, in his hands ; is it not manifest that we 
ought to preface every attempt to do good to 



173 



ethers, by humble, importunate prayer, that 
both they and we may be so enlightened, influ- 
enced, and guided, and that every thing may 
be so ordered, as that our effort may be crowned 
with a blessing? That minister who does not 
distinctly and earnestly ask for a blessing upon 
all his labours, has no reason to expect that he 
shall receive it. 

4. With a rigorous adherence to system 
in performing this duty, unite habitual, per- 
severing faithfulness. Let it be your stu- 
dy in the fear of G« d,to render your visit, how- 
ever short, as useful as possible to the indivi- 
dual, or the family of which it is the object. 
For this purpose, consider, before you enter 
their dwelling, their situation, their character, 
their circumstances, their temptations, their 
wants : and look up to the Giver of all grace 
for wisdom and, strength to perform your duty 
aright. As to the precise manner in which each 
interview shall be conducted, I apprehend 
that no uniform rule can be laid down, which 
will suit all cases equally well. I would only 
say, let a word be dropped in season to young 
and old ; parents and children ; masters and 
servants ; those who are in the communion of 
the church, and those who are not. In short, 
let. no time be voluntarily lost in vain conver- 
sation. Let there be as much of heavenly wis- 
dom, of solid instruction, and of solemn im- 



174 



pressive exhortation, as you can possibly crowd 
into the time allowed you ; and, in all cases in 
which circumstances allow of it, close with 
prayer. For the rest, your own piety and 
good sense must direct. 

5. In attending to this duty, guard against a 

FORMAL, TASK-LIKE MODE OF PERFORMING IT. 

Few things are more repulsive than to see a 
man going from house to house, running over a 
round of common-place expressions, however 
pious ; not from feeling, but from habit ; put' 
ting on a constrained, sanctimonious counte- 
nance, and in a measured voice and manner, 
reciting, not what the company, or the case be- 
fore him demand ; but what, from the frequen- 
cy of its repetition, falls most readily from his 
lips. Never will the discharge of the duty 
in question, by any man, be either profitable 
to others, or pleasant to himself, unless, with 
a feeling sense of its importance, and an anx- 
ious concern for the welfare of souls, he enters 
into the spirit of it, and applies his mind to 
each case as it arises, with a tencfer interest. 
The physician of the body, if he be called to 
fifty patients in a day, examines the symptoms 
of each, and inquires into, his minutest sensa- 
tions, with the most scrupulous exactness If 
he fail to do this, his practice will be without 
success, and his character without confidence. 
Let the physician of the soul he at least as vi- 






175 



gllant, and as anxious to adapt his ministrations 
to each particular case. Let him sit down with 
affectionate simplicity in the family or circle 
which he wishes to henefit; and ; without erect- 
ing any of the harriers of official formality be- 
tween himself and them, endeavour to learn 
the real character, and wants of each, and to 
have "a word in season" for each, An ap? 
propriate word. A word uttered with a coun- 
tenance, tone and general manner expressive of 
that unaffected pious feeling, and deep interest, 
which oughV ever to mat k the minister of our 
meek and benevolent religion; 

G. Be careful to extend the visits in question 

TO THE POOR AS WELL AS THE RICH. Najr, 

if you make any difference, let it be in favour 
of the former, rather than of the latter. Your 
Master directed special attention to the poor. 
The Gospel is peculiarly adapted to them. And 
they are more apt to receive evangelical atten- 
tions with gratitude than the rich. Of course, 
the probability is, that you will find more fruit 
of your labour among the poor. And, j ou may 
rely upon it, the rich themselves will never es- 
teem or love you the less, for observing that 
you pay particular atten ion to the indigent 
and afflicted. 

7. Study to make your visits as instructive 
and interesting as possible. Many excel- 
lent ministers manage their visits, and espe- 
2 p 






176' 

dally those in whic'h religion makes a promi- 
nent figure, so unskilfully, that those who have 
not a pious taste, and more particularly the 
3'ounger members of families, not unfrequently 
dislike to see them. This is a difficulty which 
it is certainly worth while to take some pains 
to overcome ; and I know of no way of over- 
coming it, but by taking care that your deport- 
ment be conciliatory, and attractive to all class- 
es of persons ; and that your conversation so 
abound in instruction and entertainment, as to 
make your visits more welcome than those of 
almost any other person. I have known some 
ministers who had this happy talent, in a re- 
markable degree. And it is far more within 
the reach of a man of ordinary powers of mind 
than would, at first view, be imagined. Never 
go to a house, without having, if possible, 
something interesting to communicate ; an ap- 
propriate little tract, for more than one mem- 
ber of the family ; an instructive, pointed an- 
ecdote to repeat, from one of the periodicals of 
the preceding week; some popular, precious 
maxims to impress on the minds of the chil- 
dren and youth of the household : or a notice 
of some recent publication, of a valuable and 
pleasing character. The truth is, were minis- 
ters as intent on winning the hearts of all the 
domestick circles which they enter, as the active 
man of the world is to oromote his object 



177 

wherever he goes, they would enter no dwell- 
ing without being received with that smile of 
pleasure which indicates the most respectful 
and cordial welcome. 

8. In ail your visits be particularly at- 
tentive TO CHILDREN AND YOUNG PEOPLE. 

This is implied in the preceding particular; but 
it is so important as to demand separate, and 
most pointed consideration. I have often won- 
dered that a duty so obvious, and recommend- 
ed by so many considerations, should be so 
much overlooked by discerning ministers. 

Can any thinking man fail to remember, that 
children are the hope of the church? That 
e i lightened attention and labour bestowed on 
them, is more likely, humanly speaking, to 
be productive of the best fruits, than those 
which are bestowed upon persons of more ad- 
vanced age ? That impressions made in the 
morning of life, are generally among the mosr 
permanent and ultimately beneficial ? That in- 
structions then given, and sentiments then im- 
bibed, though they may long lie dormant in 
the mind, often rise into life and fruitfulness, 
when he who gave them has gone to his eternal 
rest ? 

Can it be forgotten, also, that all experience 
testifies the importance to a minister h imself, 
of paying particular attention to the Youth of 



ITS 



iiis charge ? It forms a bond of union between 
him and them which i\w, instead of severing, 
will rather strengthen. We can scarcely con- 
ceive of a richer gratification in this life, than 
that likely to be enjoyed by a faithful' minister, 
growing old in his work, when he sees rising 
around him a train of youthful members, whose 
parents he lo\ed and edified; whom he baptized 
and blessed ; whom, in their tender years, he 
watched over, catechised, instructed, entertain- 
ed and encouraged ; and who, in his declining 
age, gather round him, and honour him as their 
father in Christ. 0, if ministers could fully 
anticipate the sweetness of this reward, a regard 
to their own happiness would unite with the 
purest benevolence, in impelling them to un- 
wearied care in watching over the children of 
their charge, and in embracing every opportu- 
nity to enlighten their minds, asid to win their 
hearts in favour of all that is good. 

Nor is this all. Assiduous attentions to 
children, are among tiie most direct and sure 
avenues to the hearts of parents. It often hap- 
pens, indeed, that parents are more deeply 
gratified, by kind efforts to. promote the welfare 
of their children, and are more lastingly thank- 
ful for them, than for the same kindness be- 
stowed on themseives. JNr<y, many parents 
who have no piety themselves, and who would 



179 



not, perhaps, be willing to be very closly ques- 
tioned on the subject in reference to their own 
hearts, will take it well, and even gratefully, 
to have their children carefuly instructed, and 
pointedly questioned on the same subject, and 
•that even in their own presence. And, let me 
add, that very striking instances have been 
known in which, inquiries and exhortations 
addressed to children, in the presence of 
their parents, have been to all appearance 
blessed *in the happiest manner to the benefit 
of those parents themselves. Indeed, I have 
sometimes doubted whether, in many cases, 
ungodly parents might not be most easily and 
successfully approached through the medium 
of an address to their children, conducted in 
their presence. On the other hand, it frequent- 
ly happens that children will lend a favourable 
ear to their minister, when their parents, though 
both pious and intelligent, "have addressed them 
in vain. 

On all these accounts, then, as well as others 
which might be mentioned, you ought, in all 
your pastoral visitation, to direct the most 
pointed regard to the children and young peo- 
ple of every family. Endeavour to gain their 
attention, to win their hearts, and to take every 
opportunity of putting in their way those no- 
tices, hints, books, 'and information- of every 
valuable kind, which may tend to promote their 
2 f 2 



ISO 

best interest. Give them striking texts of 
Scripture to commit to memory. Reward 
them, when they do well, with interesting 
Tracts, of winch every minister should always 
carry with him a small store. Take notice of 
them when you meet them in the street. Call 
them by their names with parental kindness. 
And, to enable you to do this, keep a list, as 
far as you can, of the children and servants of 
every family ; make a business of keeping up 
5'our acquaintance with them ; and of Recogni- 
zing and addressing them on all suitable occa- 
sions. There is no dotjbt that doing this, and 
especially doing it thoroughly, will require no 
little additional labour. But I hardly know of 
any species of ministerial labour more pleasant 
in itself, more promising, or more generally re- 
warded by the richest fruits. 

D. What I have incidentally recommended 
with respect to Children, I would recommend 
in general, as a concomitant of all your pasto- 
ral visitation ; viz. that yon cakefu-LLY keep 

A RECORD OF PERSONS AND EVENTS^ TO AID 

your memory. The names, number, charac- 
ter,situation, and wants of many fciniljes, would 
utterly pass from your mind, if you did not 
secure to yourself the advantage of such a sys- 
tematick series of memorandums as I have 
proposed. In this record, you ought to insert 
in a very brief form, not only information as 



1S1 

to the points which I have hinted at, but also 
as to every other point important for a pastor 
to know concerning his people. The fact is, 
that the ' h;<oit of keeping such a record, will 
constrain a pastor to make inquiries in the 
course of his parochial visits, which might not 
otherwise occur to his recollection', but which 
ought never to be forgotten oy oue who is 
entrusted uith the care of souls ; such as, — 
What members' of each family are in full com- 
munion with the cii'uch? Whet er any who 
are not coaajjunicauts, chtrish a hope pf an 
interest in the Saviour ? Whether any, not of 
this character, are under serious impressions ? 
Whether any of them are uu baptized ? Whe- 
ther they are a'! furnished -villi Bibles ? Whe- 
ther they are all able to read ? Whether th^y 
are all punctual in going to the house of Cod ? 
Whether . they make conscience of secret 
prayer ? Whether they are well supplied 
with orthodox and pious Books, adapted lo 
promote their instruction and edification ? &e. 
These, and various other matters, important to 
be remembered, ought to find a place in the 
record recommended ; and the recurd, in order 
fullv to answer its proper purpose, ought to be 
frequently reviewed, corrected, and modified, 
as new facts arise ; and its contents ought to 
lead to daily and importunate prayer for Di- 
vine direction in attending to them aright. 



1S2 



10. In some cases, several families may 
assemble together, at a house where you have 
appointed to be present. This may bring a 
larger number within the influence of the same 
visit, prayer and address ; and it may tend also 
to nourish affectionate christian feelings between 
the members of the same church. This is a 
plan of visiting; especially convenient for young 
ministers, as it will enable them to accomplish 
more of this part of their work in a given time, 
and enable them to b^ more in their studies- 
There are, however, some disadvantages in- 
curred by this mode of conducting parochial vi- 
sits. A pastor cannot be so entirely unreserv- 
ed, where several families are together, as he 
may be in the bosom of a single family ; nor 
will the persons present feel so perfectly free in 
their communications to him. The greatest 
advantage will be likely to result from the adop- 
tion of this plan, when the families brought to- 
gether are not only acquainted, but intimate 
with each other. 

11. In paying pastoral visits, it is very desi. 
rable, in many cases, to be accompanied bt 
an elder, a?id sometimes there may be an ad- 
vance in having with you more than one. 
This practise tends to make th^ Elders of the 
church better known to the private members; 
and also, at the same time to render the Elders 
themselves better informed concerning the state 



1S3 



of the church over which they pre called to pre- 
side, sad vo give them a deeper interest in its 
affairs. There can be no doubt, too, that the 
hands of a minister are, in many cases, greatly 
strengthened by the presence of one or more of 
those who are appointed to " bear rule*' with 
him in the church. And whle it strengthens 
his hands, it is certainly adapted to make a 
deeper impression on the minds of those who 
are thus officially visited. 

But I am persuaded, that, in a large number 
of cases, it is better for a Pastor to visit alone. 
Some families, and some individuals in 'other 
families, can be better approached without the 
presence of an Elder. To many conversations, 
which have for their object the removal of of- 
fences, it is essential to their prospect of success, 
that they be private and confidential. To call 
official witnesses to witness the rebuke and ex- 
postulation, which it may become necessary to 
administer, would often be to rov.se the feelings 
of wounded pride, and to harden the heart. 
Many persons have bowed with penitence and 
thanks to an admonition given in private, who 
would probably hav received with rage, if not 
with violence, the very same admpniiioji offer- 
ed in publick, or before even a single witness. 
Of the proper course of proceeding, therefore, 
in reference to this point, the conscientious and 



1S4 

prudent minister must judge in each particular 
case. 

12. It will be a very important part of your 
duty,when you become a minister, to visjt the 
sick. Whether you are called to act as a Pas- 
tor or a Missionary, in either case this most 
important and delicate duty will frequently de- 
volve upon you. That the faculty of 'discharg- 
ing it with faithfulness, and at the same time 
with prudence and tenderness, is of great value, 
is too evident to be doubted. Dr. Doddridge 
somewhere quotes •Augustine, as expressing 
deep wonder and regret, that ministers should 
take so much pains to prepare their sermons, 
and bestow so little apparent thought on what 
they say to sick people, and on tiie best me- 
thods of conducting their visits. He who 
does not feel that the task of administer- 
ing instruction and consolation to the sick 
and the dying, is one calculated to put in re- 
quisition all the wisdom, piety, benevolence, 
and knowledge of human nature which can be 
devoted to it, knows but little either of na- 
ture or of grace. It is, indeed, an office of 
awful responsibility to undertake to be, if I 
may so express it, the pilot of the soul, in pass- 
ing "the valley of the shadow of death ;" to 
awaken and alarm the unprepared ^ to counsel 
the perplexed and doubting ; to calm the agi- 



1S5 

tation of the timid believer ; and to pour the 
oil of consolation into the wounded spirit. 

Be always ready to visit the sick. Do not 
wait to be sent for. And visit them as fre- 
quently as your circumstances will admit. If 
they be numerous at any one time, keep a list 
of them, that none may be overlooked. 

Before each visit, lift a word of prayer to the 
throne of grace, that you may be directed and 
aided in the solemn interview. 

Sometimes the relatives of the sick are un- 
willing that they should be seen and conversed 
with by a clergyman It is, obviously, no part 
of his duty to force his way into a patient's 
chamber. Yet he ought in common to bear tes- 
timony against a repugnance at once so heathen- 
ish and foolish. 

If you do not previously know the character 
of the sick person whom you visit, make some 
inquiries on this subject, and as to his history, 
and opinions, and the state of his mind. But, 
besides this, commence your conversation with 
him, v (after a few kind interrogatories respect- 
ing his bodily feelings, &c. ) with queries and 
suggestions, which may tend to draw from him- 
self the degree of his knowledge, and his views, 
hopes, &c. 

Let your manner of address by the bed-side 
of the sick be studiously mild and tender. Let 
nothing be sa*fd calculated to jar or agitate, ex- 



186 



cep'ing what fidelity to the soul renders neces- 
sary. Be plain, simple, arid studiously faithful 
in your exhibitions of truth. That is not a 
time for many nice distinctions, or for extend- 
ed reasoning..- Neither is it a time for unfaith- 
ful sodhing, or for saying " peace, peace, when 
there is no peace " Where there is evidently 
no well founded hope, guard against driving to 
despair ; but guard, no less sacredly, against 
bolsieiing up a hope which will be likely to 
"■make ashamed." Let your conversations 
and vi-iiis be s/to?*t. The*ffort of even a few mi- 
nutes.ki speakingjor in listening to a speaker, is 
oiten i t ©!U t oppressive to the sick. Do not, or- 
dinuriiy*.a!iow yourself to be -seated by the. bed- 
side of one wiio is really ill, longer than a quar- 
ter of an hour at any one time, unless the case 
be very peculiar, or- you have very conclusive- 
evidence that your presence is not burdensome. 
Let your prayers ifr the apartn^ent of the sick, 
be tender, — sympa.hetiek, — appropriate from 
beginning to ena,— -shorty — and as much calcu- 
lated as possible to rix, calm, and enlighten the 
mind of .the sufferer, and \.g direct his medita- 
tions. It is very injudicious to make prayers 
in a sick chamber, as they often are, pointless, 
tedious, general, inapplicable in the greater part 
of their structure, or 1 ud and harsh in their 
manner. Many topicks proper for social pray- 
er, on other occasions, ought to be left out here; 



1S7 

and every tone adapted to the stillness and sym- 
pathy of a sick chamber. 

In many cases, it is desirable to converse 
with the sick alone. In this situation, they 
will sometimes be more free and confidential 
with you ; and you will often feel at liberty to 
converse more faithfully and unreservedly with 
them. But every thing of this kind ought to 
be avoided in those cases in which you might 
be exposed to the charge of tampering witli the 
mind of the patient, in reference to the disposi- 
tion of his property, or with regard to any other 
worldly or delicate concern. 

One of the most judicious and excellent cler- 
gymen^ that I ever knew, once informed me 
that he .was accustomed to make a point of visit- 
ing the Females of his congregation, as soon as 
propriety admitted, after the births of their chil- 
dren ; and that he generally found th^m, on 
such occasion% in a stats of greater tenderness 
of moral feeling, more ready to listen to serious 
remarks, and more deeply sensible of parental 
responsibility, than usual. 

Not only continue to visit the sick, as far as 
you may be able, during the whole course of 
their confinement ; but if they recover, conti- 
nue TO VISIT THEM WHILE CONVALESCENT, 

and afterwards. This may be the happy means 
of fastening on their minds serious impressions 
which might otherwise have vanished with their 
2 a 



188 

disease. If they die, visit their surviving rela- 
tives, with respectful attention, more than once 
afterward. The occasion may prove a favoura- 
ble one for promoting their spiritual interest. 

13. Be very attentive in visiting families, 
which, by the loss of friends or property, or 
by any other dispensation of Providence, are 
in depressed circumstanges. Such families 
are very apt to be neglected by their former ac- 
quaintances ; and they are no less apt to be very 
sensitive to such neglect, and deeply wounded 
by it. Instead of diminishing the frequency of 
your visits to families in this situation, rather 
increase it. And be especially careful to im- 
prove the opportunity which visits in such cases 
afford to recommend Religion. The minds of 
men are seldom more open to religious impres- 
sions, than when humbled and softened by ca- 
lamity. 

II. But besides visits which are strictly of- 
ficial in their character, and in which minis- 
ters ought to abound ; they will often find it 
advantageous, and indeed necessary, to pay 
some which are merely social, and friend- 
ly. Let these by no means be neglected. 
Their uses are more numerous and valuable than 
can be recited in a short compass. Yet in re- 
ference to them also, there are some cautions 
and counsels which are worthy of your notice. 

1. And, in the first place, let even your short- 



i&y 



est social visits be made with prayer. One 
of the most eminent private christians I ever 
knew, I had good reason to believe, never went 
out to make the slightest call on a friend, with- 
out spending, at least a minute or two, in prayer 
for a blessing on the visit. And why is not 
this always pr< per ? He who controls and di- 
rects all things may, for aught we know, make 
the most common visit, from which we expect- 
ed no special result, productive of rich and per- 
manent blessings, either to ourselves or to 
others. And is it not worth while to ask for 
such a blessing ? To do this, in all cases, will, 
I know, by some, be accounted drudgery j but 
it will not be so regarded by the spiritual man. 
2. Do not make your sociai visits so nume- 
rous AS TO INTERFERE WITH THOSE WHICH 

ARE more important. Pastoral visits are, 
is general, far more useful, and ought to occu- 
py a large portion of the time which a minister 
can spare from his other official avocations. It 
would be unhappy, therefore, to allow mere so- 
cial calls, to be so multiplied as materially to in- 
terfere with those of a more serious and valua- 
ble kind, and especially to shut them out alto- 
gether. Let the latter, then, be the main ob- 
jects of your attention ; but, at the same time, 
embrace every opportunity which the occur- 
rences of each day may afford, to " drop in" at 
the house of one and another of your panshion- 



190 



ers, if it be only for five minutes, for the purpose 
of mutual salutations and fri ndly inquiries. 
Visits of this transient and unceremonious kind 
may often be paid, when there is no time for 
those of a more formal and extended character j 
and ihey are adapted in various ways to anach 
your people to your person, and to extend your 
influence among them They will be apt to 
consider your pastoral visits as an official mat- 
ter ; but your social calls, as a more immediate 
expression of friendly feeling, and, therefore, 
in this respect, peculiarly gratifying. I ■■ W 
ceuld possibly find time enough to pay one pas-' 
toral, and one social visit, every year, to each 
family in your congregation, you would execute 
a plan approaching as nearly to what appears 
to me desirable in this respect, as one minister 
in a hundred is likely to accomplish. Where 
a congregation is large and scattered, even this 
is beyond the power of many ministers. 

S. Do not make your social calls too fre- 
quent IN PARTICULAR FAMILIES- Nothing 

is more common than for ministers to select a 
few families in their respective charges, the so- 
ciety of which they find peculiarly agreeable, 
and in which, on this account, they visit, very 
frequently. They are seen, perhaps, going 
to those houses ten or a dozen times, where 
they go to others once. This is not, in com- 
mon, judicious. For, although ministers, like 



191 



other men, will have, and ought to be allowed 
to have, their particular friends ; yet, to a cer- 
tain extent, they ought to deny themselves 
the gratification of this feeling, for the sake of 
promoting their usefulness among all classes of 
those committed to their care. And this re- 
mark will apply the more strongly, if the par- 
ticular friends in question happen to be among 
the most wealthy and polished of their con- 
gregations. It has an ill aspect, which no pre- 
ference or explanation can fully remove, when 
ministers are found every week, or oftener, in 
the houses of such individuals, while, perhaps, 
for a year together, they are not found in the 
dwellings of many others equally worthy, a»d, 
perhaps, far more devoted to the cause of Christ. 
But there is another consideration worthy of 
notice here* By visiting very frequently in 
particular families, rely on it, you will not raise 
yourself in the estimation even of those families 
themselves, but rather the reverse. There is such 
a thing as rendering your visits cheap by too fre- 
quent repetition. However they may love your 
company, they will venerate you the more, as a 
Gospel minister, for seeing you withdrawing 
your attention, in part, from themselves, to be- 
stow it on others, especially on the poor, the af- 
flicted, and the friendless. Besides, when a 
clergyman is seen lounging about almost daily, 
in particular families, it cannot fail of being 
2 H 



192 

considered as ominous of neglect in his study y 
as well as in other departments of official duty. 
Indeed, I hold it to be disreputable for a cler- 
gyman, at any time, and in any families, to be 
in the habit of making long and lounging visits. 
They exhibit him as an idle man ; — a misera- 
ble character for one who has been set to 
" watch for souls as he who must give an ac- 
count." 

4. While you indulge, in a moderate, and 
well-regulated manner, the feelings and habits 
of private friendship among the people of your 
charge, let it be manifest that, even in your 
social visits, you are quite as able to find 

THE HOVEL OF THE POOREST AND MEANEST, 

as the mansion of the most wealthy. And 
if you make a social call at the latter more fre- 
quently than at the former, let it be seen that 
your object is, not to solicit favours for your- 
self, but to obtain aid for the indigent, the sick, 
and the forsaken. It has an ill aspect indeed, 
when a minister of the Gospel is found begging 
for his own- emolument, or even indirectly 
endeavouring to attract presents to himself; but 
it is an honour rather than a discredit to him, 
when he often appears as a beggar for others > 
as the advocate of the poor, the almoner of the 
widow and the orphan. 

5. The length of your visits is a point 
well worthy of notice. It may be readily 



193 

granted, indeed, thai in reference to this point 
no rules either absolute or universal can be laid 
down. Long and short are relative terms ; and 
are often understood very differently in the coun- 
try, and in large towns. But this is one of 
the cases in which it is better to err on the side 
of excessive brevity than excessive length. It 
appears to me, then, that, on ordinary occa- 
sions, instead of spending four or five hours in. 
one visit, it is preferable to divide that time in- 
to four, five, or even more visits, especially if 
they be merely of the social kind ; — and in po- 
pulous places, several visits of the social kind, 
may be easily despatched within an hour. Here, 
as in preaching, it is better to rise and take your 
leave, while all are interested, and wishing you 
to stay longer, than to hang on until conversa- 
tion flags ; until some members of the circle be- 
come impatient at their detention ; and, per- 
haps, all begin to wish you gone. 

Nor ought you to suppose that this is a matter 
which will claim your attention only by and by, 
when you become a minister. It is worthy of 
your attention now. While you are a student, 
you should aim to form such habits, in refer- 
ence to this, as well as other subjects, as 
will be suitable to go with you through life. 
Let me say, then, that now, and at all times, 
if you wish your visits to be welcome, make 
them short. He who sits several hour? 



194 



in a single visit, ought not only to be very 
much at leisure himself; but he ought also 
to be very sure that those whose time he 
is occupying, have nothing to do. Young 
and inexperienced persons are apt to feel as 
if they were the only visiters in the circles 
to which they resort. They forget to calcu- 
late what the consequence must be to the order 
and employments going on in those circles res- 
pectively, when perhaps, the same encroach- 
ments on their time are made by other visiters 
five or six times every week. More than this. 
Endeavour early to learn the art of discovering, 
by the appearance of things, at a glance, whe- 
ther the members of the family in which you 
visit, are at leisure to attend upon you, or very 
busy, and desirous of being occupied. If you 
have reason to suppose that the latter is the 
case ; if you know that they have been called 
from some urgent employment to receive you; 
or, if you perceive, that, by coming in, you have 
interfered with a projected walk or ride, it is 
always better immediately to withdraw. 

Let this principle more especially guide you 
in your visits, abroad as well as at home, to cler- 
gymen, and other professional men, who, from 
their occupying publick stations, are less mas- 
ters of their own time than most others ; and 
, more incommoded, of course, by frequent and 
■tedious intrusions on their time. There is, in- 



195 

deed, an old French proverb, which says, "that 
it is never any interruption for one literary 
inan to visit another. " I protest against the 
unqualified application of this proverb, as a 
dreadful nuisance. Lord Bacon was accus- 
tomed, with emphasis, to say, " Temporis 
fures amici." Cotton Mather, and after him 
Dr. Watts, caused to be inscribed in large let- 
ters over his study door, these words, u Be 
short." When an acquaintance, who was ra- 
ther prone to be tedious, called once on the ve* 
nerable Dr. Doddridge, and said, after seat- 
ing himself, "I hope, Sir, I do not interrupt 
you," — that excellent and laborious Divine 
replied, with characteristick frankness, " To 
be sure you do." Clergymen, if those of no 
other station do so, ought to sympathize with 
one another on this point. And, I will add, 
if no others venture to adopt so candid a prac- 
tice, they ought toHearn and adopt the impor- 
tant art of hinting when they are particularly 
busy, and thus abridging interviews which are 
not likely to be very useful. This appears to 
me a matter in which the conscience of a good 
man must be deeply engaged. He whose time 
is much occupied in visiting the sick and the 
dying, in instructing the ignorant, counselling 
the anxious, and preparing for the Pulpit those 
discourses with which the welfare of multitudes 
may be connected ; — surely cannot feel at liber- 



196 



ty frequently to waste, or to allow others to 
waste for him, hours, or even moments, in the 
mere chit-chat of ceremonious visits. 

7 

A strict attention to this point will he of 
great importance to you during your connexion 
with the Theological Seminary. Where a hun- 
dred young men are assembled for the purpose 
of Biblical and Theological study, the greater 
part of them under the same roof, if there be 
any intercourse between them at all, the utmost 
vigilance, on all hands, will be requisite to pre- 
vent it from degenerating into an inconve- 
nience, and a burden. Those who are not ha- 
bitual and systematick students themselves, can 
hardly ever be made to appreciate the impor- 
tance of allowing others to be so. Hence no 
small portion of their time is spent in unneces- 
sary, and often perfectly useless, calls at the 
rooms of others ; thus committing the double 
sin, of squandering their own time, and en- 
croaching on that of their neighbours, which, 
but for them, might be very profitably spent. 

Set yourself, mildly and delicately, but firm- 
ly, in opposition to these encroachments. 
Cause it to be distinctly understood, that you 
wish to enjoy certain definite hours for unbro- 
ken study; and if there be any with whom this 
understanding is not sufficient, I would deliber- 
ately advise that you lock your door, and ut- 
terly disregard all knocks, until the portion of 



197 



time devoted to study shall have closed. Nor 
ought any to complain of your resorting to 
such means. You may thereby incommode or 
disappoint an individual now and then ; but 
the sum of evil will be greatly diminished. 
f>. Be careful, in visiting in private families, 

NOT TO MAKE YOUii CALLS AT UNSEASONA- 
BLE hours. The law of custom has proscribed 
certain hours for visiting as unseasonable ; and 
the law of domestick convenience entirely co- 
incides with that of custom. In all well regu- 
lated families, there are certain hours set apart 
for particular family duties and arrangements. 
To these objects are commonly devoted three 
or four hours immediately following breakfast, 
and the same number immediately following 
dinner. To call, during these hours, (I refer 
now to populous towns, rather than to retir- 
ed country places,) especially on the female 
members of a family, is generally, agreed by a 
sort of conventional understanding, to be an 
impropriety, unless in special cases, or among 
intimate friends. This is so extensively known, 
that it might seem unnecessary to mention it, 
did not some liberally educated young men, as 
well as others, so frequently appear to lose 
sight of it. Make the case your own. Sup- 
pose any one to call on your family at three 
o'clock in the afternoon, and to sit until nine 
2 I 2 



19S 



or ten in the evening, and to require all this 
time to be attended by'one or more individuals 
of the family circle ; — what would be the con- 
sequence ? You have only to imagine calls of 
this kind made frequently, and to what pass 
would domestick order and arrangements be 
brought ? It would be utterly wrong, indeed, 
on the one hand, to apply a principle of this 
kind so rigidly as to preclude the performance 
of an obvious duty. But, on the other hand, 
it would be, to say the least, quite as improper 
to subject a family, from time to time, to a very 
great inconvenience, for the purpose of averting 
from yourself a small one. Endeavour then, 
as far as possible, to make your calls at those 
seasons which are commonly set apart, in or- 
derly families, to social purposes ; by which 
all understand to be meant the latter part of 
the forenoon, and the evening. You will be 
at such seasons, a far more welcome visitant, 
and your visits will, of course, be much more 
likely to be pleasant to yourself, and useful to 
others. 

7. If your lot should Joe cast in a populous 
town, you will have frequent invitations to at- 
tend dining parties. In some large cities in- 
vitations of this kind are received, if not for 
every day, at least several times in each week. 
Let me advise you to be very sparing in your 



199 



attendance on such parties. The tendency of 
frequent luxurious feasting is, to injure the 
health ; to dissipate the mind ; to indispose 
for theological study ; to undermine all spirit- 
uality ; to lower the tone of ministerial fidelity 
and influence ; and in various ways to ensnare 
those who indulge in it. I have seldom known 
any minister who abounded in this practice, 
without incurring serious disadvantage in con- 
sequence of it ; and in some cases the results 
have been of the most deplorable kind. If I 
were to lay down a rule on this subject, I would 
say, however numerous the invitations which 
you may receive, never as a habit, accept of 
more than one in a fortnight, or even three 
weeks. By this means your health will be 
better ; — your head clearer ; — your * feelings 
more in harmony with your profession ; and 
the impression left on the minds of those who 
invite you, more respectful and salutary. 

8. Be careful, also, that your conversation 
and deportment at dining parties, be ex- 
emplary, and even edifying. It would be on 
many occasions, indeed, quite unseasonable to 
make at the dinner table a formal address on 
any point of theology, or of practical religion. 
How far or in what cases, the subject may be 
directly introduced at all, where the company 
is mixed, must be decided by good sense, and 
a knowledge of the world, under the guidance 



200 



of a prevailing taste for spiritual things. I have 
known quite as much mischief arise, on some 
occasions, from an ill-judged and ill-managed 
introduction of this subject, as, on other occa- 
sions, from a palpable and improper neglect of 
it. Wisdom is profitable to direct. Humbly 
seek direction in each case, and you will be 
led, substantially, in the right way. But there 
are some rules which a minister of the Gospel, 
when seated with a dining party, may and ought 
to observe, in all cases, and which can never 
give the smallest offence, when the company 
is, — as we may reasonably take for granted it 
always will be when he is present — a decent one. 
Allow me to hint at a few of them. Some of 
those which I shall mention, have been partly 
brought into view before ; but I choose to pre- 
sent them in a group in this place. 

Never indulge, at the dining table, in loud 
talking, or boisterous mirth. This is, in 
most, cases, a mark of vulgarity, or of some- 
thing worse. And if it occur toward the close 
of dinner, it may excite a suspicion, in those 
who have not observed your strictly temperate 
drinking,— that you are animated by wine. 

Do not allow yourself to talk much of the 
excellence of particular articles of food, or 
kinds of cookery, or of the qualities of different 
wines. It is unworthy of a minister of the 
Gospel to manifest, or to feel, a disposition to 



iiOl 



attend to matters of this kind. Do not even 
praise, in a pointed or conspicuous way, any 
article before you on the table. Give no occa- 
sion to any one to remark, as has often been 
sarcastically done, that " the parson is very 
fond of good eating and drinking." If you en- 
joy an article of food or drink, do it pretty 
much in silence ; or if a strong commendation 
of what you are eating, be pointedly addressed 
to you by another, assent to it, moderately, if 
you can consistently with candour ; but not 
with that warmth and repetition which evince 
particular engagement of mind. 

While you forbear to converse in a style 
which savours of the epicure and the wine-bib- 
ber ; be careful to embrace every opportunity 
tu throw out good sentiments , and pious hints. 
If you see no favouraole opening to speak di- 
rectly on the most precious of all subjects, there 
are many others, which you may introduce in 
all companies, without offence, and with much 
utility. Such, for example, as literature — edu- 
cation — new books — humane and benevolent 
institutions — plans of usefulness — striking an- 
ecdotes, adopted to impress good and seasona- 
ble sentiments — in short, any thing which may 
tend to benefit those around you, and to show 
that your own mind is running on something 
better than mere animal indulgence. 



202 

Do not harangue at dinner tables. It is un 
pleasant to hear a minister of the gospel, espe- 
cially a young one, address those around a con- 
vivial board, in a preaching, authoritative man- 
ner. It is unsuitable to a festive occasion, and 
revolting to -delicate minds. Converse in a 
low, modest, respectful U ne, with those who 
are seated near you, and seldom elevate your 
voice so as to be heard by the whole company, 
unless you are questioned, or otherwise address- 
ed, by some one at a remote end of the table ; 
and, even then, let your manner be studiously 
mild, unostentatious, and remote from dogma- 
tism. 

Avoid with special care all controversy, es- 
pecially religious controversy, on such occa- 
sions. It is peculiarly inappropriate at convi- 
vial meetings. You must be very hard pushed 
indeed, not to be able, with a very small mea- 
sure of address and delicacy, to put aside every 
thing of this kind, without giving offenee. 

Instead of eating more than usual at a table 
where there is a great variety of delicacies., ra- 
ther eat less, Eating, even a little, of various 
attractive dishes, is more burdensome to most 
stomachs than an equal quantit) of a single plain 
dish. A person of studious .habits can rarely go 
far in indulgences of this kind with impunity, 
and ought, of course, where there is much temp- 
tation, to set a double gua/d on his appetite* 



20: 



Besides, it has a much better appearance, for 
one who is known, in common, to live plainly 
(as most clergymen do, and as all ought to do) 
to manifest no particular disposition for extra 
indulgence when many delicacies are before 
him. .; 

Be careful always to set an example of strict- 
ly temperate drinking, when dining in compa- 
ny. Instead of taking more strong. drink than 
common on such occasions, rather take less. A 
man, as I have said in a former letter, under 
forty year of age, it he be in good health, 
ought to drink nothing hut water. For the 
present, then, as I know you to be in good 
health, I would saj r , touch no kind of strong 
drink, however plentifully it rrjay be flowing 
around you. And even, at any age, be ad- 
monished not to take more than one glass of 
tvine, or at most two glasses, at the same din- 
ner. The example of a minister is so unspeak- 
ably important, that you ought to be continual- 
ly on the watch to shun the very appearance of 
evil. And the wide spreading desolation occa- 
sioned by stimulating drinks, is such, as that 
every clergymen ought to consider himself as 
peculiarly called upon to act, as a kind of offi- 
cial conservator of the publick virtue in relation 
to this point. 

Never sit long at the dinner table, after the 
cloth is remove^.. Not only because a clergy* 



204 



man is to be supposed not to have time to waste 
in this manner ; but also for the purpose of 
bearing a kind of practical testimony against the 
habit of " tarrying long at the wine" after din- 
ner. 

9. In all your visits, as far as possible, 
avoid giving trouble. Against this rule 
perhaps none are more apt to offend than inex- 
perienced young men, who have no families of 
their own, and whose attention has never been 
practically drawn to the different ways and de- 
grees in which a single troublesome visiter may 
break in on the order, and impair the comfort 
of a family. 

While you consult your own comfort, then, 
to a reasonable extent, wherever you go, re- 
member that the comfort of others is to be quite 
as carefully consulted. This is to be done by 
making as few demands on their time and atten- 
tion as may be ; by encroaching as little as you 
can on the ordinary routine of their movements ; 
by having as few wants and peculiarities as pos- 
sible ; by never calling upon them, unless in a 
case of necessity, to prepare a meal for you at 
an unseasonable time, and after their own is 
completed ; by eating and drinking whatever 
is set before you, without exciting the suspi- 
cion that you are not suited; and by endeavour- 
ing, in every variety of method, incapable of 



205 



being specified, to accommodate yourself to the 
habits and comforts of those whom you visit. 

Every one knows that, when he goes to a 
tavern, the more good things he calls for, and 
the more fully he puts in requisition all the 
luxuries, resources, and servants of the house, 
the more pleasure he gives. But you will ne- 
ver, I trust, feel yourself at liberty to act upon 
this principle, when you avail yourself of the 
hospitality of your friends. 

When you are an inmate, then, in a friend's 
family, for a single day, or longer, be careful, 
as far as possible, to conform, in every minute 
particular, to the stated order of the family. 
Allow no part of it to be set aside for your sake. 
Ascertain the usual hours for taking their seve- 
ral meals, and never detain them a single mo- 
ment, if you can possibly avoid it. Make a 
point of being within at an early hour in the 
evening, so as not to interfere with the usual 
time for domestick worship, and retiring to 
rest. Employ the servants as little a.s possible 
in waiting upon you, and in going on, errands 
for your accommodation. In short, study to 
accommodate all your movements to the ordi- 
nary habits and convenience of the family to 
which you are indebted for its hospitality. Chris- 
tian benevolence demands that you pursue this 
course. It is only " doing to others as you 
would that they should do unto you " A re- 
- 2 K 



206 

gard to your own interest, also, demands it of 
you. For it cannot be doubted that those who 
find you a very troublesome guest, will be glad 
of your departure, and not very anxious that 
you should repeat your visit. 

10. Be careful in 'receiving, as well as 
in paying visits. When you have a house of 
your own, be hospitable. Your duty as a chris- 
tian, and as a minister, will demand it Re- 
ceive and treat your friends with unaffected be- 
nevolence and kindness. Entertain them com- 
fortably, but always plainly. "Be not forget- 
ful to entertain strangers, for thereby some have 
entertained angels unawares." But remember 
that what is called hospitality may be carried 
too far. When a minister of the gespel, under 
the notion of complying with this duty, "keeps 
open house," and allows his dwelling to be made 
a tavern, he does injustice to his family, and 
criminally consumes his own time. For to ev- 
ery guest some time must be devoted, and to 
some, much time. I have known some cler- 
gymen in populous towns, a large portion of 
whose time was employed in this manner, to 
the utter destruction of their studies ; and whose 
households were thereby kept in a course of 
constant toil and confusion. As to the question 
how far you ought to go, in this respect, I can 
lay down no genera! rule. Christian wisdom 
must direct vou. 



207 



11. When you visit large towns, no not 

CALCULATE ON GOING TO LODGE AT THE 

house of the minister with whom you may 
happen to be acquainted. Peculiar intimacy 
may indeed render this strictly proper ; but ne- 
ver do it, without being decisively, and even 
pressingly invited. Your case, it is true, is 
but one; yet if two or three such cases occur ev- 
ery week, it is easy to see what the consequence 
must be to those ministers who live in populous 
places. A little reflection will show how you 
ought to act. 

12. My last counsel on this subject is, that 
you never enter any house, to pay the shortest 

Visit, WITHOUT LEAVING SOME TESTIMONY IN 

favour of religion. Even where there is no 
time, or good opening for direct address, or 
even inquiry, concerning the spiritual interests 
of those whom you address ; you may still 
speak a word for your Master, and leave a hint, 
— if it be but a hint — to his honour behind 
you. A single sentence expressive of trtfst in 
God, or some other pious sentiment ; — a refe- 
rence to his all governing Providence, and the 
dependence of all creatures on his power ;— a 
suggestion respecting the uncertainty of all 
worldly possessions, the stability and infinite 
value of heavenly treasures, and the blessed- 
ness of those w T ho have a well founded hope 
in Christ ; — an allusion to thaHSuperior import- 



20S 

ance of spiritual health, where disease of body 
is complained of ; — a mild and friendly check 
of anxiety, where an inordinate share of it is 
expressed, by directing the thoughts of the 
anxious to the adorable government of God ; — 
a sentence or two of this kind, uttered, not with 
formality, but with mild and affectionate sim- 
plicity, may be "a word in season," a means 
of incalculable benefit to those to whom it is 
addressed. Many a time has a short sentence, 
spoken in the fear of God, and from a tender 
love to souls, though, perhaps, soon forgotten 
by the speaker, proved an instrument of eter- 
nal benefit to some individual or family, where 
such a result was least expected. 



IBTTSU VIS. 



Jin d let us consider one another, to provoke 
unto love, anddo good works. Heb. x. 24. 



HABITS IJV THE SEMINARY GENERALLY. 



My dear young Friend, 

You are no longer a school boy, nor even a 
College student. Having become a man, you 
will be expected to' put away childish things. 
Having taken your place in a Theological Semi- 
nary, as a candidate for the holy Ministry, you 
thereby give a solemn pledge that every thing 
weak, irregular and disorderly ; every thing 
calculated to retard your own progress, or to 
offend others, shall be carefully avoided. Ma- 
ny, indeed, carry this idea so far as to imagine 
that, in a Theological institution, there can be 
no need for regulation or discipline at ail. They 
imagine that all candidates for the sacred office 
will, oi course, have so much gravity, prudence, 
2 x 



210 



sense of decorum, and fixed religious principle, 
as to render all specifick measures for maintain- 
ing order altogether unnecessary. And hence 
it is, that such persons consider a system ot 
rules, intended to control the personal deport- 
ment of such students, as altogether superfluous, 
if not an unworthy reflection on their cha- 
racter. 

Such persons, however, take*a hasty and nar- 
row view of the subject. Their impressions 
are net derived from experience. They forget 
that the greater part of an associated band of 
Theological students have just left College ; 
and that there they have been accustomed to a 
certain set of habils appropriate to institutions 
in which the regular and the disorderly are 
mingled together, and in which puerility, and 
as much disregard of rule as can be ventured 
upon, are apt to he indulged by many. There 
students who pro r evs to he pious, are, as a mat- 
ter of course, subjected to the same regulations 
which bind the most licentious and unruly. 
Accordingly they become habituated to that 
constant pressure of College authority, which, 
being found necessary for others, is extended to 
them. 

With these habits they enter a Theological 
Seminary ; in which the same rigour of inspec- 
tion, and the same strictness of regulation, in 
detail, are considered as unnecessary, and even 



211 



as improper. In such circumstances, no won? 
der that their first impressions are those of un- 
limited liberty. No wonder that, in a few in- 
stances, they are found to need a monitor, to re- 
mind them j that, although their personal habits, 
and their application to study, ought now (o be 
left more to their ovn sense of duty than f ;r- 
merly, rule and order are still indispensa- 
ble. And some are evidently more §low than 
others in accommodating their habits lo the new 
system under which they are placed ' 

But, truly, if young men of from twenty to 
twenty-five years of ago ; ail professors of reli- 
gion ; allconsidered, in a judgment of charity, as 
pious ; all candidates foi the holy ministry ; and 
all supposed to be under the influence of those 
pure principles, and elevated views which cor- 
respond with that sacred office ; — I say, if among 
such a body of young men, there be any indi- 
viduals who stand in need of that minute in- 
spection and regulation which are necessary in 
Colleges ; a Theological Seminary is no place 
for them, nor the Gospel Ministry an office 
which they ought ever to seek. The longer J 
have the opportunity of observing and reflect- 
ing on this matter, the more fully I anj persua- 
ded, that the petty details of Acanen Jck or Col- 
legiate control cannot be considered as applica- 
ble to Theological Seminaries : and that the 
theological student, who, while in the enjoy- 
~ 2 m 



212 

ment of health, needs to be frequently remind- 
ed of any prominent delinquency, in reference 
to the mild rules under which he has volunta- 
rily placed himself, and which he has solemnly 
promised to obey, ought to be dismissed from 
the Institution. He shows either a want of 
principle, or a want of consideration and cir- 
cumspection, which afford a melancholy prog- 
nostick of usefulness as a minister. If there be 
a society on earth, the character of which may 
be supposed to supersede the necessity of a very 
extended code of personal regulation, surely 
it is a band of the sons of the church, assembled 
to put themselves under training for the minis- 
try of reconciliation. 

But still, a degree of regulation is indispen- 
sable. The fact is, that if a hundred Clergy- 
men of the maturest age, and of the most emi- 
nent piety and wisdom, could be supposed to 
be brought together, and placed in the situation 
in which you and your companions are placed, 
they would not only need a system of rules, 
but also a system of measures for enforcing 
them. The best of men differ in their natural 
temper, in their tastes, habits, and general cast 
of character. What one feels to be no incon- 
venience to him, is intolerable to another. 
What an individual might do without sin or 
mischief, if done by half a dozen, or»a dozen, 
might be extensively mischievous. A strict 



213 

attention to some rules, then, even in the soci- 
ety of the most pious and exemplary, is altoge- 
ther necessary. I should not, therefore, consi- 
der my system of advices by any means com- 
plete, as to its parts, if I did not offer you a few 
counsels in reference to your general deport- 
ment in the Seminary. And in this,as in other 
cases, it is pleasing to reflect, that every good 
habit which you form here, will be likely to 
exert a favourable influence on your character 
as long as you live. 

1. Ponder often and deeply in your mind 

THE ADVANTAGES WHICH MAY BE DERIVED 

from such an Instit(ttion. Many members 
of this, and of other Theological Seminaries, I 
have no doubt, entirely fail ol receiving much 
of the benefit which they might receive, and 
certainly ought to receive, from their not tak- 
ing just and adequate views of the advantages 
within their reach ; and^ of course, not habitu- 
ally aiming to improve them to the utmost. 
No one will be likely to attain that which he 
does not contemplate or seek. It is certain 
that the General Assembly of the Presbyterian 
Church, in founding the Seminary of which 
you are a member, formed large expectations 
of the benefits likely to result from it to their 
rising ministry, and, through them, to the 
Church over which they preside. In bringing 
together large numbers of theological students, 



14 



under the same roof, and the same teachers, 
and placing them in circumstances calculated to 
awaken every intellectual power : to kindle 
into a flame every holy affection ; and to bind 
everyone to his fellows by indissoluble ties; 
they fully expected to see a race of ministers 
rising up superiour, as a body, to those who 
had not enjoyed the same advantages : — men 
of more profound, extensive and accurate know- 
ledge ; of more ardent piety ; of more united 
views and plans ; and prepared to act together 
in promoting the Redeemer's kingdom, with 
more harmony, zeal and efficiency, than those 
who had not been placed in a similar relation 
to each other. And, truly, when we contem- 
plate what the society of such an Institution 
might be, and ought to be ; what pure and ex- 
alted friendships might be expected to reign 
among a hundred candidates for the sacred 
office, all engaged together in the pursuit of the 
best species of knowledge ; what holy emula- 
tion in study ; what mutual and delightful aid 
in the investigation of truth ; what a bright and 
steady flame of piety ; what unceasing stimu- 
lants to love and good works ; what prepara- 
tion to go forth as a band of brethren, united in 
every effort, and carrying light and blessing 
wherever they go ; — we shall readily conclude 
that the venerable Assembly did not expect 
more than was reasonable. And, certainly, so 



215 



far as any have failed of attaining these rich 
advantages, and realizing all these expectations, 
it has been their own fault. For I can scarcely 
conceive of a society better adapted to promote 
the richest growth in knowledge, to nurture 
the most elevated piety, and to cement the 
firmest and most sanctified union of hearts, than 
that which is assembled at a Theological Semi- 
nary. And one great reason, I have no doubt, 
why it has proved to many who have been con- 
nected with it, both less pleasant, and less be- 
neficial than it ought to have been, is, that they 
have neither duly appreciated the advantages 
which were within their reach, nor aimed, with 
suitable diligence, or with a proper spirit, to 
avail themselves of these advantages. In vain 
are the richest treasures strewed around us, if 
we have neither the skill nor the disposition to 
make them our own. 

If, then, you wish to gain the whole benefit 
which you ought to gain, from your connexion 
with this Institution, take large views of the 
advantages which may justly be sought and ex- 
pected in such a society, and with a steady aim, 
and indefatigable perseverance, pursue the at- 
tainment of them. The opportunity which you 
have of contemplating different grades of ta~ 
lent, among your companions in study — some 
of them above, and others below your own, 
ought to teach you equally to avoid arrogance 
2 M 2 



16 



and despondency ; and to operate as a constant 
stimulus to diligence. From all the varieties 
of taste, temper, and habits, displayed among 
your associates, you ought to be constantly en- 
deavouring to draw lessons of practical wisdom. 
In such an interesting society, your knowledge 
of the world, and of the human heart, ought 
to be every hour increasing. From daily in- 
tercourse with companions from almost every 
part of the United States, you ought to aim at 
deriving, while stationary, some of the advan- 
tages of extensive travelling. By witnessing 
different grades and species of eloquence in 
others, you ought to be daily gaining materials 
for exciting, correcting and improving your 
own. By the gentle and christian attrition of 
mind against mind, if it he managed properly, 
both light and heat, of the most salutary kind, 
ought to he continually stricken out. In social 
study, you enjoy the means of awakening and 
stimulating your powers to their best efforts, and 
of correcting and extending all your knowledge. 
Here the choicest bosom friendships ought to 
be formed, to cheer, aid and hit ss the whole of 
your subsequent life. Here, every one, by ob- 
serving the foibles and mistakes of others, 
ought to learn to correct his own. And here 
the flame of piety, kindling from heart to heart, 
ought to burn with a brighter and a purer flame 
from day to clay. 



217 

Now, resolve, in the Lord's name and 
strength* that you will endeavour to keep all 
these advantages habitually in your own view, 
and to pursue them with undeviating aim, and 
unwearied diligence ; and that you will con- 
stantly endeav ur also, to hold them up to the 
view of others, by all proper methods, but es- 
pecially by the lustre of your example. Re- 
solve, if you stand alone in the resolution, 
among all your brethren, lhat you will never 
cease your eff rts, in your proper sphere, to 
promote, to the utmost, faithful study ; pro- 
found and impartial discussion ; christian regu- 
larity and order; the mutual correction of er- 
rors ; deep, lively pietv ; gentle, benign, fra- 
ternal deportment ; and fervent brotherly love 
among all with whom you are connected ; — 
that you will labour without ceasing, and sa- 
crifice every subordinate interest for the sake of 
attaining these great objects. A single student, 
in good earnest in adopting such a resolution ; 
habitually animated with a corresponding spirit ; 
and making all who approached him to feel, 
continually, the purity of his motives, and the 
elevation of his aims, might diffuse an influence 
over a whole institution, of which no one could 
estimate the value. Try to be such an indivi- 
dual ; and your companions in study will have 
reason to remember you with gratitude as long 



21S 



as they live, and the future generations of the 
Seminary will rise up and call you blessed. 
2. Let me advise you to pay constant and 

STRICT ATTENTION TO THE LAWS OF THE 

Seminary. You are bound, as an honest man, 
to do this : for when you entered it, you for- 
mally and "solemnly promised, in a reliance 
on divine grace, that you would faithfully and 
diligently attend on all the instructions of the 
Seminary ; that you would conscientiously and 
vigilantly observe all the rules and regulations 
specified in the plan for its instruction and go- 
vernment, so far as the same relate to the stu- 
dents ; and that you would obey all the lawful 
requisitions, and readily yield to all the whole- 
some admonitions of the Professors and Direc- 
tors of the Seminary, while you should conti- 
nue a member of it." 

Now, it cannot be doubted, that this promise, 
or rather oath, (for it partakes more of the lat- 
ter character than of the former) lays you under 
solemn obligations, not only to make yourself 
acquainted, in minute detail, with all the laws 
and regulations of the Seminary, but also to 
conform to them with a scrupulous exactness. 
These laws, as you know, are all publickly read 
before the assembled students, twice in the 
year. But the whole number of students are 
never actually present on these occasions ; and 



21% 



some of those who are absent, perhaps, may for- 
get or neglect to attend to the subject afterwards. 
I would advise you to keep a copy of all the 
laws and ruie^ in question, in your room ; to 
review them more than once in the course of 
each s ssion ; and to examine, in the fear of 
God, how far your habits have been in all res- 
pects, in conformity with them. For, be as^ 
sured, your punctual obedience to every one 
of them, in every tittle, is not only expected 
and required, but is important to the best inte- 
rests of the Institution. You cannot infringe 
the least of them, without more or less injury 
to yourself, or the Seminary, or both, Never 
ask, then, 6i Where will be the harm of a single 
infraction, on my part, of this or that law ?" — 
But rather ask, when you are tempted to such 
infraction — " What would be the consequence 
if n t only I, but all my fellow students were 
to take the same course ?" This is the test to 
which every student of delicate moral feeling, 
will bring every such question. 

3. Cultivate the habit of passing prom one 

PART TO ANOIHEH OF THE PUBLICK EDIFICE 
WITH GENTLENESS, AND WITHOUT NOISE. All 

\hd movements oi a theological student should 
be grave, sedate, and manly. No running, 
noisy walking, whistling, singing, loud talking, 
or boisterous laughter, should ever be heard in 
passing to and from the different rooms. That 



22$ 



which would excite no attention, and produce no 
inconvenience, when indulged by three or four 
persons under one roof ; becomes an intolerable 
nuisance, when practised without restraint, in 
the same edifice, by three or four score. There 
is a strong propensity in young men of buoyant 
spirits, however excellent their intentions, to 
forget themselves in reference to this point, and 
to infringe that dignity which they, no doubt, 
mean t© observe. Hence the importance of begin- 
ning early in life, to check this propensity, 
and to form that habit of gravity and gentle- 
ness in all your movements, which will diffuse 
a charm over your manners in every situa" 
tion. 

4. Cherish a spirit of perfect order in 
ALt your eksagements, as a member of the 
Seminary. As you are bound to meet three 
different professors in the course of each week, 
and have different studies assigned for every 
day, some degree of system in study becomes 
absolutely necessary You cannot possibly 
proceed without it. But it is manifest that 
some are much more successful than others in 
reducing their minds to that rigidly systematick 
and orderly character, at which he who is pre- 
paring for publick life ought always to aim. 
My object is to prevail on you to pay particu- 
lar attention to this point ; and to endeavour 
here te form habits in this respect, which may 



221 



exert a happy influence on your whole life. 
You cannot too early begin to be a man of per- 
fect system. Let the strictest order pervade 
all your engagements and habits. Have a time 
and place, as far as possible, for every thing ; 
and let every thing be done in its proper time 
and place. Let regular hours be assigned for 
devotion, for study, for exercise, for visiting, 
for sleep, and for miscellaneous avocations ; 
and let no ordinary occurrence break in on those 
hours. Habits of this kind will be of greater 
advantage than you can easily anticipate. You 
will be able to accomplish far more by this me- 
thod, than you possibly could otherwise. You 
will not be subjected to that incessant hurry 
and distraction which are generally observable 
in those who act without system. You will be 
delivered in a great measure from those mo- 
ments of listlessness, which are apt to arise 
when we have not made up our minds what to 
begin next. In fact, if the plan of a Theologi- 
cal Seminary should produce no other advantage 
to a diligent and wise student, it will undoubt- 
edly tend to beget the habit of which I speak. 
And I will add, that he who cannot bring his 
mind to submit to such a plan ; who frequent- 
ly yields to the infraction of it ; or who flies 
from it for relief; — has great reason to fear, 
either, that he labours under a constitutional in- 
firmity of mind, which demands his immedi- 



222 



ate and decisive attention ; or that he is giving 
way to the eccentricities of waywardness or 
caprice, under the delusive idea that they are 
the workings of genius. He who disdains to 
submit to perfect system in his pursuits, may 
succeed very tolerably as an occasional writer 
of poetical trifles, for a monthly journal ; but 
as a profound, diligent and faithful minister of 
the Gospel, he can never succeed. 

5. Be particularly punctual in attending 

ON ALL THE DEVOTIONAL KX- RCISES OF i HE 

Seminary. On this point, it would seem 
scarcely possible, that, among a band of candi- 
dates for the ministr}^ there should be room 
for counsel ; and especially that the regular 
morning and evening pravers in the puolick 
edifice, should ever tail to be attended by any 
individual of the theological brotherhood who 
had health and strength enough 10 allow him 
to be present. Such impressions, however, 
will not always be found to be correct. So ;,e 
occasionally absent themselves from morning 
prayers, because, feelings of languor and debil- 
ity, arising, from late study, or some other 
cause,' prevent their rising sufficiently earl}'. 
Others are sometimes absent from evening 
prayers, because, owing to the v\ant of strict 
order in their affairs, they are, perhaps, redu- 
ced to the necessity of attending to some busi- 
ness, elsewhere, in haste, at that hour, which 



228 



might and ought to have been despatched be- 
fore. While a third class, (I hope and believe 
it has always been a very small one,) it is to 
be feared, allow obstacles by no means insur- 
mountable, to make them frequent delinquents, 
because their enjoyment of such exercises is 
less than it ought to be, and, perhaps, less than 
it ;>nce was. 

Let me earnestly enjoin upon you to guard 
against every approach to negligence in regard 
to this duty. The more you pray with your 
fellow students, the more you will love them, 
and the more delightful will it be to work with 
them, in digging in the mines of knowledge. 
If you ever, when in tolerable health, feel it a 
burden to meet your brethren, when they as- 
semble at the throne of grace, it is an awful 
symptom of coldness and backsliding Nay, 
if you are not willing to make soi$e sacrifices 
for the sake of attending, and to take pains be- 
forehand to adjust your affairs for that purpose, 
you have great reason :o fear that your spiritual 
health is not prospering I am always digress- 
ed when I see a candidate for the ministry- 
abundant in his attendance on puhhek prayer 
meetings ; but frequently absent from those of 
a private, cr domestick nature, which he is 
under, perhaps, stronger obligations to attend ; 
but which, at the same time, present little at- 
traction, excepting to the mind which delights 
2 N 



224 

in communion with God. What inference are 
we almost compelled to draw from such a fact? 
Charity herself cannot fail to recognise it. 

(k Guard against frequent or lon& conti- 
nued ABSENCE:* FROM ANY OF i HE EXERC S S 

of the Institution. There is a very remark- 
able difference between students as to this 
point. Those who love study, and have no 
desire to cheat themselves into indolence, are 
always found at their posts ; and contrive, 
whenever it is practicable, to postpone until 
some season of recess, every business at a dis- 
tance from the Seminary which demands theiir 
attention. They steadfastly resist all proposals 
to take needless excursions, and appear to re- 
gret every occurrence which detach s t e n i 
moment, either from the study or the lecture 
room. The studies of these are solid and un- 
broken; and they generally isciose the h.ppy 
result when the dr>. v of examination arrives. 
Their knowledge is connected, systematick,and 
accurate, and their minds daily making progress 
in maturity. But there is another class of 
students, a few of whom have been found in 
this, and I suppose, in every similar institution, 
who seem to be ever ready to yield to the slight- 
est solicitation to quit their books, and go in 
pursuit of some object, either trivial in itself, or 
which might just as well be accomplished at 



225 



another time. If their minds be active, it is 
only to teem with plans which draw them in a 
different direction from that in which their ap- 
propriate employment lies, ft is not their de- 
sign to neglect or slight their studies. On the 
contrary, they often conscientiously intend and 
promise to make up for every absence by extra 
diligence in time to come But the season for 
su h diligence never arrives. The next week 
or month brings with it a similar temptation, 
and they fall before it in a similar manner. Thus 
they spend the larger part of their three years 
in the Seminary, in a series of impotent strug- 
gles with irresolution and interruption ; and 
when the period comes to an end, whether they 
perceive it or not, others perceive, that all their 
gains are small, ill as-orted, and of little prac* 
tical value. They aie nearly a:- far from being 
prepared to enter on their pubiick work as 
when they commenced the course. 

My dear young Friend, fl\ from this miser- 
able habit as you would from a pestilence. It 
is not only destructive o: ail solid intellectual 
improvement ; but it indicates a mental cha- 
racter of the most unpromising kind. Cultivate 
habits of steady, unremitting diligence. If 
your health be good, let nothing take you 
away an hour, much less a day, from your ap- 
propriate work, unless it be a very distinct call 
of Providence. And yuu are not to consider 



£«& 



as such a call, every simple opportunity of at- 
tempting to do good. For if you did,as such op- 
portunities occur every hour, you would never 
study at all. Remember, that, while you have 
a place in she Seminary, its studies ought to 
form your constant and main business ; aud 
that every day that you, unnecessarily, with- 
draw from them, you do injustice to yourself, 
to the institution, and to the church of God. 
7. Take pains to cultiva i e special fbibnb- 
ships with such of your fellow students as may 
appear most likely to be peculiarly useful and 
pleasant to you, You will, of course, love and 
honour all your fellow student* ; but the idea of 
being equally attached to every individual, of a 
hundred companions, and equally intimate with 
every individual would beat once unreasonable, 
and destructive of all valuable intimacy with 
any one. Special friendships are warranted 
by the example of the Saviour, and demanded 
by some of the best feelings of numan nature. 
Nay, it seems to 'me not improbable that they 
will exist in heaven. While, therefore, you 
treat every brother with whom you are associa- 
ted in study with -uniform respect, and with 
every manifestation of brotherly kindness; 
you ought to be allowed the privilege, and to 
avail yourself of the privilege, of having, 
among them, peculiarly beloved and intimate 
companions. Tnis choice trill, of cuurse, be 



221 



made with a special view to the promotion of 
your own personal enjoyment and edification. 
Make the choice with tare, with deliberation, 
and with pray< r. Let there be a little circle 
of three, four or five of these intimate friends. 
Fr quently meet them, at convenient seasons, 
for conversation, on your stucies, and especial- 
ly on experimental religion ; and let every in. 
terview be hallowed by prayer. Be inviola- 
bly faithful to these friends. Let one of the 
objects of vour intimacy be to correct each 
other's faults. For this purpose, be affection- 
ately unreserved with each other. If these 
peculiar connexions are properly managed, 
they will., he the happy means of nurturing 
a spirit of piety ; of peaking your studies 
more useful ; and of preparing for after life 
some of the richest pleasures of christian and 
ministerial friendship. 

S. Make a point of cultivating toward 

ALL YOUR COMPANIONS IN STUDY, A SPIRIT, 
AND A STYLE OF MANNER* CALCULATED TO 

conciliate their regard. Any man who 
becomes one of a circle of four or five score of 
theological students, ill, of course, find some 
of them less suited to hi* taste't'r an others. The 
winners of one may not entirely please him. 
The natural temper of another* may be occa- 
sionally revoking. The captious, cavilling 
spirit of a third, may render him somewhat un- 
2 o 



22S 



desirable as a companion. And it may be 
wished that the piety of a fourth were more 
ardent and undoubted. But, though you may 
not feel prepared to be equally intimate with 
all as chosen companions, you may treat, and 
ought to treat all, with respect and kindness, 
as brethren in Christ, into whose society, in 
the Providence of God you have heen cast, and 
with whom it is your duty to iive as amicably 
and pleasantly as possible You are, obviously, 
not bound to entertain a high opinion of all. 
You are not even bound to be confident that 
all are, of course, truly pious But you are 
bound, as long as you are united with them in 
study, and they continue in good and regular 
standing, as members of the Seminary, — to 
treat them all with uniform civility and kind- 
ness. Never allow the least approach to a con- 
temptuous expression or look to escape you. 
Never permit sneer, sarcasm, ridicule, or even 
chilling coldness, to mark your treatment of 
any. Cultivate a spirit of true benevolence 
toward every one. And if there be any indivi- 
duals by whom you feel yourself more pecu- 
liarly repel! d, set a double guard over your 
spirit and deportment toward them Fre- 
quently pray for them. And endeavour, in 
the spirit of the Gospel, to contrive something 
for their benefit. In short, whatever others 
may do, let it be your constant aim to render 



229 



the society of the Seminary as harmonious* 
Iriendly and delightful as possible. 

9. Be not too much in society with your 
fellow students. There is such a thing as 
persons making themselves cheap even to their 
friends. This is always done, where they ob- 
trude themselves into their society with undue 
frequency, unseasonably, and too long at a time. 
I have known many intimacies, once uncom- 
monly close, first cooled, and, after a while, 
broken off, from causes of this kind. Rely on 
it, that social connexion which is not mutually 
pleasant, and mutually convenient, cannot last 
long. Carefully guard, then, against being too 
much in the society even of your best friends. 
Both you and they need much retirement, and 
ought to be left, at proper seasons, to enjoy it. 
Let your calls be seasonable, and such as you 
have good reason to think will not interfere with 
their arrangements. Indulge no undue liber- 
ties in }*our intercourse with them. Those 
friendships are likely to be most pleasant and 
most lasting in which christian dignity and 
respectfulness mark the intercourse on both 
sides. 

10. Be much in the habit of conversing 

WITH YOUR FELLOW STUDENTS RESPECTING 

your studies. Those who take exercise in 
company with each other, or who are frequent- 
ly brought, together by anv cause, are some 
2 p 



230 



times at a loss for conversation. Rut why 
should they ever be, when, not to mention 
other topicks, of still more importance, their 
studies perpetually furnish matter for unlimited 
conversation? Half an hour ? s discussion, with 
an intelligent companion, may sometimes do 
more to enlarge, and correct your views of a 
particular subject, than many hours, or even 
clays of solitary study. There are many minds 
which are never excited to their most vigorous 
and productive action, but by conversation. 
Perhaps yours is of this cast. However this 
may be, you may meet with some which are ; 
and it will be to your advantage to avail your- 
self of the fact wherever it is found to exist 
It will readily occur, that you ought to seek the 
conversation of which I speak, as far as conve- 
nient, with those who are best informed, and 
most expert on the subjects which you wish to 
discuss. Indeed, that man alone is wise, who, 
in all cases, whatsoever, when he desires instruc- 
tion, resorts to the society of those who are 
most competent to confer the benefit. 

11. Study to exercise peculiar delicacy and 
respect in conversation with those of your 

FELLOW STUDENTS WITH WHOM YOU MAY DIF- 
FER in opinion. It often happens, in a Se- 
minary so largely attended, and so liberal in 
its constitution as ours, that students of several 
different religious denominations are associated 



231 



together in its classes. These of course, differ 
from the students of our own church on a va- 
riety of points ; not to say that even the latter 
will often have minor points of difference among 
themselves. Now young men, whose know- 
ledge o( the world is small ; who have not yet 
known much by experience of the evils of con- 
troversy ; and who, in the ardour of their 
youthful feelings, imagine they can soon con- 
vince or silence an opponent ; — are extremely 
apt to be bringing up these points of difference 
unseasonably, to dwell upon them unduly, and, 
when they suppose that any advantage is gain- 
ed, to indulge in language bordering on rude 
exultation. This is a practice not only incon- 
sistent with good breeding, and christian deli- 
cacy, but it also ministers to evil in a variety 
of ways. It often leads to strife, instead of 
profitable discussion. Such continual attrition 
also chafes and alienates the minus of some 
whom it were desirable to win, and not unfre- 
quently confirms them in error, or d lives them 
still further from the truth. And, moreover, 
all experience proves, that when such a spirit 
finds its way into a circle of theological stu- 
dents, both the ardour and the comfort of vital 
piety seldom fail to decline. In conversing, 
therefore, with a fellow student, betw en whom 
and yourself there are points of difference in 
theological opinion, do not be for ever dragging 



S32 



them forward, and dwelling upon them. Ne- 
ver obtrude them upon him. When they are 
brought up, always treat them gravely and re- 
spectfully. Never ridicule either them or their 
advocate. Never impute to him either a weak 
head or a corrupt heart. Never indulge in lan- 
guage approaching to acerbity. And when- 
eyer you find that the discussion affects him un- 
pleasantly, let it be instantly dropped, and not 
soon revived. 

12 Be especially on your guard against 

ALL THOSE UNHALLOWED TEMPERS AND HA- 
BITS WHICH INTERFERE WITH FRATERNAL IN- 
TERCOURSE, and which are hostile to brotherly 
love. Many tempers and feelings are apt to 
creep in among companions in study, and even 
among theological students, which cannot fail 
to exert an influence deeply hostile to that frater- 
nal affection which ought ever to reign among 
them. In this revolting list, pride, vanity, self- 
ishness, egotism, envy, unhallowed emulation, 
jealousy, and suspicion, hold a prominent place. 
Where any one or more of these reign, like the 
"dead flies in the apothecary's ointment/' they 
are apt to cause the whole mass to send forth an 
evil " savour." Set a solemn guard over your 
spirit, with respect to these tempers. If you 
yield to the power of pride, vanity, or jealousy 
in your intercourse with your companions, you 
will, assuredly, repel and alienate them. If 



233 



you allow yourself to envy the superior talents 
or popularity of any brother, and to sicken at 
his success ; there is, of course, an end of all 
fraternal feeling toward him. If you permit 
carnal emulation to reign in your breast, or dark 
suspicion to gain the ascendancy in your mind, 
on the ground "of some equivocal word or ac- 
tion, you may bid adieu to all comfortable inter- 
course with the objects of sucn feelings. If 
any of your fellow students be manifestly supe- 
rior to yourself in any attainment or excellence, 
depend on it, the indulgence of fretfulness and 
envy at the view of it, and giving vent to cor- 
responding expressions, will only serve to di- 
minish your own comfort, and to render your 
inferiority more glaring how destructive 
of peace, as well as wicked, are all these 
tempers ! How deeply are they capable of poi- 
soning the social intercourse even of the pious ! 
How uncomfortable to those who indulge them ! 
And how humiliating their aspect, in the view 
of the wi*e and the good, when they become vi- 
sible ! My dear young Friend, abhor such 
tempers. Strive to subdue and banish them. 
Whether you regard your own enjoyment, or 
that of others, put them far away. Rejoice in 
the gifts and accomplishments of your brethren. 
Be always ready to put the most favourable 
construction on their words and actions. If 
2 p 2 



234 



you are tempted at any time to suppose, that 
they do not honour you as much as they ought, 
recollect that they are much more likely than 
yourself to have an impartial opinion on this 
point; and, especially, that the most fruitless of 
all methods of gaining honour, among the wise 
and the good, is to make an airgry, or even a 
querulous demand of it. Be kind, respectful, 
and truly berfevolent to every brother. Be 
ever disposed to give honour where it is due, 
without stint or grudging. Study to "please 
every one for his good to edification ;" and 
you may safely leave your own standing among 
your companions to "Him who judgeth right- 
eously " 

13. Be careful to improve the excellent op- 
portunity which you enjoy in the Seminary, 

for ASCERTAINING AND CORRECTING YOUR OWN 
FOIBLES, AS WELL AS THOSE OP OTHERS. So- 
litude is a situation by no means favourable for 
detecting our foibles. In fact, many of them 
are not developed, until we go into society, and 
put our social feelings and propensities to the 
test. Many a serious young man, who, in ear- 
ly youth, and in retirement, appeared to be a 
pattern of all that was gentle, frank, generous 
and amiable, has been, unexpectedly, found, 
when brought more extensively into society, 
to disclose very different" characteristicks. If, 



235 

on the one hand, he . succeeded in gaining dis- 
tinction among his companions, he became, 
perhaps, proud, supercilious, dictatorial, and, 
it may be, insufferably arrogant. If, on the 
other hand, he found his standing with his fel- 
lows less elevated than he was led to anticipate, 
he became sour, envious, jealous, full of sus- 
picion, ready to misconstrue every word and 
action, and to consider the most innocent re- 
mark as having a hostile aim. Or, perhaps, 
his infirmity of character took the course of 
succumbing to his new circumstances, and ap- 
pearing the flattering, creeping sycophant. 
Now, as society has a wonderful power in ex- 
citing these peccant humours into action, and 
bringing them into view; so the best society, 
— such as that in a theological Seminary ought 
to be, — seems to present one of the best means of 
correcting them. Surely a circle in which cul- 
tivated knowledge, pious principles, and mutu- 
al and fraternal inspection, reign, is one of the 
most favourable on earth for mollifying those 
asperities, rubbing, or pruning off those excres- 
cences, ami applying a remedy for all the 
acidities and obliquities, which are so unfriend- 
ly to social and christian enjoyment. What- 
ever others may do, then, let me earnestly ad- 
vise you to avail yourself of this advantage. 
You will never enjoy such another. Carefully 
watch the workings of your own mind^ both to- 



236 



ward those above you, and those below you, on 
the scale of talents and influence. And so far 
as you discover either pride or sycophancy ; — 
arrogance or despondency — envy, or a disposi- 
tion meanly to flatter ; — never rest till you root 
them out, and banish them from your bosom. 
Entreat your intimate friends to tell you your 
faults with perfect candour, and reciprocate the 
favour with them. Watch over one another 
with affectionate fidelity. And when any of 
your defects, infirmities, or mistakes, are dis- 
closed to your view by a brother, receive the 
communication with meek and humble thank- 
fulness. As far as my experience extends, I 
would say, few things afford a worse prognos- 
tick of the spirit, and destiny of a young man, 
than his resenting such a painful and self deny- 
ing effort to promote his benefit. In short, 
study daily to make your intercourse with your 
brethren a means of correcting, as far as pos- 
sible, every moral and intellectual fault, and of 
promoting every amiable grace and virtue, 
both in yourself and in your associates. 

14. Let me advise you to he punctual and 

DEVOTED IN YOUR ATTENDANCE ON THE ThE- 

oLv/Gical Society, which is connected with 
the Seminary. It has not a little surprised 
me that the meetings of this Association should 
be often so thinly attended, and so frequently 
marked with languor and want of interest. 



237 



Surely a band of Theological students might be 
expected highly to prize a Society formed for 
the perfectly free and unshackled discussion of 
truth, and which might be made every thing 
that ihe learning, zeal, enterprise, eloquence 
and piety of its members chose to make it. 
That there is enough of all these among them 
to render it highly interesting and profitable, 
no one who is acquainted with their character 
can doubt. Why, then, one is tempted to ask, 
is there not more — much more interest actually 
infused, from week to week, into its discus- 
sions ? I have no doubt the true answer is — 
Partly from indolence, or the want of that en- 
terprise and decision of character, which are so 
indispensable to the accomplishment of much 
in any pursuit: and partly because the mass .of 
the students do not take any thing like adequate 
views of what the Society in question might be 
made, and of the immense contributions to their 
improvement which might be drawn from it. 
It surely might and ought to be made a source 
of the richest advantage to all its members. Let 
me urge you to contribute as much as in you 
lies to the attainment of this advantage. Be 
inflexibly punctual in your attendance upon it. 
When you are appointed to introduce the de- 
bate, prepare for the duty, and endeavour to 
perform it in an able, and interesting manner. 
Surely when such a service occurs only once or 



23S 



twice a j^ear, you can afford to take some pains 
to perform it well ; especially when you consi- 
der that every effort of this kind which you 
make, entirely coincides with your main pur- 
suit. Let it be seen that you always take a 
deep interest in the discussions, by participat- 
ing in them on proper occasions ; by taking 
pains to bring forward suuable questions for 
consideration ; and by labouring to give such 
a direction to every thing, as will render it at 
once attractive and profitable to your brethren. 
A small portion of such a spirit conscientiously 
kept up, would be far more efficacious than any 
system of fines and penalties, which can an- 
swer little other purpose than to tease and 
alienate. 

15. Prize every opportunity of speaking 

IN THE PRESENCE OF TOUR PROFESSORS AND 

fellow students, and always, with avidity, 
avail yourself of it. That some of your com- 
panions in study should consider the rule of the 
Seminary which obliges them to speak in pub- 
lick, at stated times, as imposing a burden, ra- 
ther than offering a privilege, is a fact not dif- 
ficult to be accounted for. The want of that 
energy, and diligence, which fit young men 
for high aims, and indefatigable efforts ; *and 
the want of that steady fixedness of purpose, 
which resolutely prepares in time for every 
prescribed task, are certainly among the princi- 



239 



pal reasons why so many fail of performing this 
service as well as they are really able to do it ; 
and, of course, why they are so reluctant to 
perform it at all. There are those, indeed, who 
are almost ready to deride the performance of 
this duty, as if they supposed it impossible, in 
the nature of things, to speak well in such cir- 
cumstances. This, however, I take it, is an 
utter delusion. It is often dictated by lazi- 
ness, rather than by enlightened judgment. 
That much practice, even though it be on a 
small scale, is greatly conducive to the disci- 
pline of the voice, and to the attainment of self- 
possession in publick speaking, all good judges 
are agreed. And, if I ^m not deceived, all that 
is necessary to the production of many excel- 
lent specimens of eloquence in our Oratory, is, 
that due preparation be made, and due pains 
taken at the time, for the purpose. Let me 
entreat you no longer to suffer the performance 
of this duty to languish in your hands. Never 
allow your name to appear among the delin- 
quents ; and address yourself to the w r ork with 
the decision and diligence of one who highly ap- 
preciates its value. Let that which you speak be 
always perfectly committed to memory. The 
importance of this discipline of the memory 
may not now be seen in all its extent ; but will 
be found to be great hereafter. 

16.. When called upon to orittoisf, the 



(40 



SPEAKING OF YOUR BRETHREN, always do it 

with respectfulness, delicacy and fraternal kind- 
ness. In regard to this matter, there are two 
extremes. The one is, habitually to deal in 
the language of excessive and indiscriminate 
praise, in other words, of flattery. The other 
is, as generally, to employ the language of sa- 
tire, sarcasm, or harsh, unmerited censure; to 
endeavour to place every thing commented on, 
in a ludicrous light : and not unfrequently to 
turn the person, as well as the discourse of the 
speaker into ridicule. I hope I need not put 
you on your guard against either of these ex- 
tremes. They are both unworthy of a gentle- 
man ; especially of a gentleman who also lays 
claim to the benevolence and magnanimity of a 
christian. Let all your criticisms be marked 
by a truly respectful and fraternal spirit. Be 
candid and faithful ; but at the same time, be- 
nign and delicate. In short, with an unfeigned 
spirit of brother^ kindness, let your aim be, 
not to gratify either spleen, or mirth, but to 
promote the real benefit and honour of him who 
is the object of your remarks. 

17. Whether your place of boarding be 
in the publick edifice, or in a private family, 

BE CAREFUL OF YOUR DEPORTMENT AT YOFB 

meals, as well as at other times. It has been 
often observed, that little- things frequently af- 
ford as decisive an indication of character as 



241 



greater ■; especially when it is considered that, 
with respect to the latter, we are apt to be on 
our guard ; while, in reference to the former, 
we daily act without thought. Allow me to 
witness a man's deportment, for a single week, 
at his meals, and in his boarding-house, and I 
will tell you, with almost unerring certainty, 
what kind of a man he is : — whether he know 
any thing about the refinement and dignity of a 
christian gentleman ; or whether he labour un- 
der that coarseness, vulgarity, or levity of cha- 
racter which cannot fail of making an unfavour- 
able impression on the mind of every spectator. 
Let me entreat you to set a sacred guard over 
your tongue, and over your whole deportment, 
in the situations to which I allude Let your 
mode of. conversing, eating, &c. be all such as 
become a person of a serious, and cultivated 
mind. Let no one ever have occasion, from 
your deportment,, to remark, that Theological 
students are not more grave, or more refined 
than others. I once heard of a gentleman, who 
had made his will, and left in it a handsome 
legacy to our Seminary. Soon afterwards, 
meeting with one of our students, at a puHlick 
house, where he stopped to dine — a student 
who, it must be acknowledged, was never in 
very good odour among his companions in sttrs 
dy ;— the gentleman was so disgusied with his 
levitv, coarseness, and epicurean feeding at the 
2 Q 



242 



dinner table, that he remarked — " If this be a 
specimen of the students of that Seminary, I 
cannot, in conscience, encourage it ;" and, on 
his return home, altered his will. It is thus 
that a single student (and, truly, the one in 
question stood almost alone in his "bad emi- 
nence") may not only disgrace himself, but> 
what is much more important, dishonour reli- 
gion, and the institution of which he is a pu-- 
pil ! Happy, indeed, would it be for the Se- 
minary, if all its pupils duly recollected how 
much its honour is involved in their daily de- 
portment ! 

IS. Carefully guard against injuring the 
Books which you sake out of the publics: 
Libraries. It has been with me a constant 
matter of wonder, that some students, who, 
aside from their delinquency in this respect, 
appear to be young men of strictly honourable 
feeling, and pious principle, should be capable 
of treating books — books not their own — books 
the property of the Church — books purchased 
at great expense for their gratuitous zcoommo- 
dation — in so careless a manner as I have some- 
times known them to do. There must, surely, 
be in some, either a want of thought, or a want 
of conscience, as to this point. It is of great 
importance that a student acquire good habits 
in reference to his treatment of books as early 
as possible. Pay particular attention to this 



243 

matter. I would say, it is your duty to learn 
to treat all books which you take into your 
hands, with neatness and care ; but it is espe- 
cially your du'y thus to treat all books obtain- 
ed on loan,, either from publick or private libra- 
ries ;— to keep them clean ; to guard against 
turning down their leaves, holding them over 
the fire, defacing, or otherwise injuring them ; 
and to return them seasonably and carefully. I 
am deliberately of the opinion, that,, whenever 
a student has evinced habitual, or frequent care- 
lessness on any of these points, he ought to be 
considered as a person unfit to be intrusted 
with books, and to have the shelves of a li- 
brary closed against him. 

19. Carefully avoid defacing, or injur- 
ing ANY PART OP THE PuBLICK EDIFICE OR 

its fuhniture. There appears to lie a physic- 
al temperament in some young men, which 
continually impels them to be cutting, scratch- 
ing, or, in some other way, .committing spolia- 
tions on every wainscot, table, chair, or other 
fixture, within their reach. Now, that this 
should be done by silly or unprincipled College 
boys, we no longer wonder, because, after 
all the "pledges of their truth and honour," 
that they will abstain from such things, we so 
frequently see it exemplified. But we are not 
prepared to see any thing of this kind done by 
Theological students, and, happily, we very 



244' 

seldom do see it. Yet I have certainly known 
such a phenomenon, in some rare cases, to ex- 
ist, at least in one Theological Seminary. 
Give no countenance, I pray you, to such a prac- 
tice Consider the Seminary, and every thing 
belonging to it, as the property of the Church. 
Be as careful to preserve every part of it from 
the smallest injury as if it were your own. 
Nay, methinks, a mind of rigid christian deli- 
cacy will consider such property as far more 
sacred than his own; and will be careful to 
repair, to fhe least tittle, every injury which it 
may through him have sustained. 

20 Finally ; at the close of every day, and 
especially oi' every week, call yourself to a 

SOLEMN ACCOUNT FOit THE MANNER IN WHICH 
YOT HAVE SPENT THE PRECEDING DAY OR 

week. We are so apt to become listless and 
indolent with respect to details so continually 
recurring, rhat we need a frequent, nay a stated 
memento of what is incumbent upon us. At 
the close of, every day and week, then, let me 
advise you, in the solitude of your apartment, 
to ask yourself, — How have I spent the pre- 
ceding day or week ? How have I fulfilled 
my duty — my engagements — the plan of the 
Institution in which the Head of the Church 
has placed me ? Have I violated any rule, ei- 
ther in its letter or spirit? Have I been dili- 
gent in study — punctual, to a moment, in my 



245 



attendance on every prescribed task— and duly 
attentive to the feelings of all my brethren ? 
And if you occupy a room in company with 
another student, fet these inquiries be made an 
object of joint attention. You may, by adopting 
this plan, be the means of refreshing each 
other's memory, and stimulating each other's 
conscience ; and thus doubling the benefit, both 
to yourselves, and the Institution of which you 
are members. 



2 R 



IETTSE 1TIIS. 



Give attendance to reading. 

1 Tim. iv. 13. 



HABITS IJV THE STUDY 



My dear you.tg Friend, 

When a young man enters a Theological 
Seminary, he may he supposed to be already 
familiar with study. He must necessarily have 
made some decent acquisitions in the Greek 
and Latin languages, and in the branches of 
physical and moral science commor.lv taught in 
our college; Of course he may be presumed 
to have some acquair with mental exer- 

tion and discipline. Yet many, in t-ese oir? 
cif ^.stances, rfeetly directed, 

or so m gligent 01 direction, in the earlier parts 
o( theifcourse^that they need to be put on a new 
track : "and all, perhnps. may be benefited by 
an occasfSftial sus^esuon and siimulus in their 
future efforts. 



247 



The following counsels, you may rest assured, 
whatever may have been hitherto your habits^ 
are worthy of your serious consideration. 

1. One of the most indispensable prelimina- 
ries to j^our engaging in profitable study, is that 
you cherish a deep sense of the great extent, 

AND THE INFINITE IMPORTANCE OP THEOLO- 
GICAL science. No man will summon his 
whole strength to any work, and put in requi- 
sition all his diligence and zeal in pursuing it, 
unless he act under the deep impression that it 
is both arduous, and worthy of his best powers. 
That it will require his utmost efforts to ac- 
complish what he ought to aim at ; and that 
the advantages of making the attainment will 
be richly worthy of the labour. Accordingly, 
I have no doubt that one principal reason why 
so many candidates for the ministry pursue the 
studyjof theology in a languid^perfunctory man- 
ner, is that they take narrow and altogether in^ 
adequate views of the compass, depth, and va- 
lue of this branch of knowledge. They hastily 
adopt the degrading notion, that a careful peru- 
sal of the Bible, together with some approved 
system of divinity, and twenty or thirty other 
volumes, will be sufficient to prepare them for 
the pulpit. No wonder that, with this senti- 
ment, their studies are lazy and superficial upon 
principle. No wonder that they study but lit- 
tie, and that to that little they bring scarcely 
•0s 



24$ 



any real intellectual effort. It is impossible se- 
riously to undertake the correction of such an 
unworthy and childish estimate of the subject 
as this. He who can, with any intelligence, 
glance over the list of studies prescribed for the 
regular course in this Seminary ; or he who 
can p« ruse such a book as Calvin's Institutes, 
Edwards on the Will, Butler's Analogy, 
Warburtorts Divine Legation of Moses, or 
Magee on Atonement and Sacrifice, without 
receiving a deep impression that such a know- 
ledge of Theology, in its various departments 
and relations, as will qualify a man, in any to- 
lerable degree, to be a teacher of thousands, re- 
quires profound, patient, and laborious study ; 
must have either a very weak, or a very per- 
verted understanding. To gain knowledge 
enough to be what some call, "a pretty preach- 
er," (a hateful and degrading epithet for an 
ambassador of Christ) is not difficult ; but to 
be a sound, thorough Divine, you may rest as- 
sured, is neither a common, nor an easy attain- 
ment. 

Sit down, then, to your studies, every day, 
under the deep impression that what you have 
to do, demands your best powers, and your ut- 
most diligence. Take large views of Theology 
and the auxiliary branches of knowledge. 
Cherish an ardent thirst for knowledge. Aim 
high ; not on the scale of honour ; but in the 



£49 



attainment of furniture with which to serve 
your Master. Resolve, if Providence permit, 
to be "a workman that shall not need to be 
ashamed." Account no labour too great that 
may be necessary for gaining your object. 
Then, and only then, can you hope to study to 
much purpose. 

2. You will never study Theology to advan- 
tage, UNLESS YOU CHERISH A PE< ULIAR AND 
DEVOTED ATTACHMENT TO THE OFFICE 

which you seek. You profess to have cho- 
sen the profession of a minister of the gospel, 
because you deliberately prefer it to every 
other. And in this profession I hope you are 
sincere. But this is not enough. You ought 
not only deliberately to prefer it ; but to culti- 
vate for it, habitually, an ardent love ; a ruling 
passion ; an attachment ot the fondest and most 
heartfelt kind. If there be a profession in the 
world which is worthy of drawing forth, every 
hour, all the strongest and most elevated affec- 
tions of the soul, the ministry of reconciliation 
is surely that profession. On this subject I can- 
not forbear to transcribe a short passage from a 
sermon by the most able and eloquent Preacher 
now in England. " How high and awful a 
function is that which proposes to establish in 
the soul an interior dominion ; to illuminate 
its powers by a celestial light ; and introduce 
it to an intimate, ineffable and unchanging al- 



250 

liance with the Father of Spirits ! The mu+ 
ment we permit ourselves to think lightly of 
the Christian Ministry, our right arm is with- 
ered ; nothing but imbecility and relaxation 
remains. For no man ever excelled in a pro- 
fession to which he did not feel an attachment 
bordering on enthusiasm : though whit in other 
professions is enthusiasm, is, in ours, the dic- 
tate of sobriety and truth."* 

If you have not learned, my young friend, 
the precious art of pursuing your professional 
studies, not only with a deep sense of their im- 
portance ; but, as the Italians say, con amore : 
if they do not form the pursuit in which your 
heart delights, for its own sake, and more espe- 
cially for the sake of its blessed end ; your at- 
tainments will be tardy and imperfect. Be it 
your care, then, daily to nurture in your soul 
this attachment, this ardent delight; to enter 
more and more into the sweetness of that know- 
ledge which is to be so nobly employed ; into 
the preciousness of that profession, the object of 
which is the highest in the universe. Let men 
in secular professions toil for "the dust of 
wealth," or the " vapour of fame." The pro- 
fession for which you are preparing, carries 
with it, more than any other on this side of 

* Rev. Robert Hall — Sermon on the Discourage- 
ments and Supports of the Christian Ministry. 



£51 



heaven, its own reward. While it promotes 
the real welfare of men, and the glory of God, 
it purifies, enriches, and elevates the labourer 
himself, making him twice blest ; blest in giv- 
ing, and blest in receiving. Methinks, if you 
have a particle of the spirit of Christ in your 
bosom, it will be more or less kindled into a 
flame of holy pleasure in sitting down to stu- 
dies of such a character. 

3. Strive to acquire the habit of close 

AND FIXED ATTENTION IN STUDY. I knOW 

not a more fatal defect in a student, than the 
want of this habit. He who has not learned 
the art of fastening his mind on a subject, and 
©f holding that subject strictly and firmly be- 
fore it, will never look deeply into any thing ; 
will never accomplish *any thing which de- 
serves the name of investigation. It is gene- 
rally known, that, to the pussession'of this pow- 
er, Sir Isaac Newton ascribed all his attain- 
ments in science. If you do not already pos- 
sess the precious faculty in question, try to at- 
tain it. If you fail at one time, be not discour- 
aged. Try again and again. It is richly worth 
all the agony of effort that you can possibly 
make for its acquirement. Make incessant ef- 
forts, then, until you succeed, to summon your 
powers to concentrated action ; to shut out, at 
2 s 8 



252 

pleasure, ail extraneous objects ; to go from 
step to step without interruption ; and to keep 
fast hold of the thread which you first seize un- 
til you trace it to the end. From the moment 
that you open a book, or take your pen in hand, 
give undivided attention to what you are about, 
until you close the one, or lay down the 
other. 

4 Endeavour habitually to study with 
A devout spirit. By this I mean that you 
endeavour always to study under the deep im- 
pression, that the subj cts which you are en- 
gaged in examining, are sacred subjects, and 
the knowledge which you are labouring to ac- 
quire, is consecrated knowledge ; that the great 
and the only proper end of all, is practical use- 
fulness, in promoting the glory of God, and the 
welfare of men ; and that for all your privi- 
leges and opportunities, you are hastening to a 
solemn account. The motto of an old Spanish 
Catholick divine — Oculus ad Scopum — ought 
to be continually fixed in your mind. Such 
impressions will give you a deeper interest in 
your studies ; will promote diligence in them ; 
will serve to fix that which you acquire more 
firmly in your mind ; and will prevent your 
wasting your time in frivolous pursuits. my 
young Friend, if every hour spent in your stu- 
dy, were spent under the practical recollection, 



253 

that you are not your own ; that the eye of 
your Master is upon you ; and that every men- 
tal effort may be considered as a seed of eterni- 
ty, both with regard to yourself and others ; — 
with what fixedness and solemnity of spirit 
would your studies be conducted ! 

5. Constantly implore the aid of the Holy 
Snkit in study. The duty of humbly and 
importunately g skins; the blessed Spirit's in- 
fluence, to sanctify our affections, and to aid us 
in culiivating ail the graces and virtues of the 
christian life, will not, I suppose, be disputed 
by any one who has the smallest tincture of 
piety. But I fear it is not so universally re- 
cognised, even by pious students, that the same 
gracious aid ought to be solicited and expected, 
in all intellectual culture, and in all investiga- 
tion of truth. Is it either unreasonable or un- 
scriptural to believe, that the Spirit of God can, 
and often does, enlarge and i .vigorate the in- 
tellectual faculties, extend the scope of their 
vision, and give them deeper and clearer views 
than without this aid they could have taken ? 
It were, it seems to me, a species of atheism to 
doubt it. "Think with yourself how easily 
and how insensibly, by one turn of thought, 
the Father of lights can lead you into a large 
scene of useful ideas. He can teach you to lay 
hold on a clew which may guide your thoughts 
with safety and ease through all the difficulties 



254 



of an intricate subject. By his secret and su- 
preme government, he can draw you to read 
such a treatise, or converse with such a person, 
who may give you more light into some deep 
subject in an hour, than you could obtain by a 
month of your own solitary labour."* You re- 
member, I presume, that Milton, in preparing 
to enter on the composition of the Paradise 
Lost, recognised, in the most explicit manner, 
his desire and expectation of the Divine help of 
which I speak. "This is not to be obtained," 
says he, " but by devout prayer to that Eter- 
nal Spirit that can enrich with all utterance and 
knOwledge,and sends out his seraphim with the 
hallowed fire of his altar, to touch and purify 
the lips of whom he pleases." Did the poet 
speak thus of his work ? And shall the divine, 
or the candidate for the sacred office, hesitate to 
adopt similar language concerning his infinitely 
momentous inquiries and employments ? Nay, 
did even heathen poets frequently begin their 
compositions by invoking the aid of their fan- 
cied deities ; and shall christian ministers, who 
know that they have an omniscient and omni- 
present God, who is "able and ready to help," 
neglect to apply day by day, for that help ? If 
you wish, then, to investigate profoundly and 
profitably ; if you desire to avoid the deplora- 

* Watts 's Improvement of the Mind, chap. 1- 



255 



ble delusions into which others have fallen, and 
to be preserved from that pride and presump- 
tion of intellect which have ensnared some of 
the gr atest men that ever lived ; " pray with- 
out ceasing," that the Spirit of all grace may 
enlighten your mind ; may strengthen all its 
powers ; may inspire you with wisdom and 
discernment ; and may deliver you, in your 
search after truth, from the influence of that 
pride, vanity, prejudice, bigotry, and passion, 
which are so apt to blind the perceptive facul- 
ties, and control the judgments, even of good 
men. Especially do this, with more than usual 
care and solemnity, when you are entering on a 
new study, or engaging in the perusal of a new 
book. Does every christian implore the bless- 
ing of God when he sits down to a social 
meal ? And can a christian student sit down 
to an intellectual feast, or effort, without impor- 
tunately asking of Him who gave him his mind, 
and supports it every moment in exercise, to 
preside over all its operations, and to crown 
them with his abundant blessing ? 

6. Never imagine that any valuable amount 
of knowledge, and especially of accurate know- 
ledge, is to be obtained without labour,— and 
MueH labour. I do not forget that you have 
a mind, to a very respectable degree, vigorous 
and active. But, notwithstanding this, rely 
upon it, if d you will not consent to apply your- 



25$ 



self to the acquisition of knowledge, laborious- 
ly? patiently, and indefa tig ably, you will 
never attain much. I have directed close at- 
tention to this subject, ever since my connexion 
with the Seminary ; and the result, without one 
solitary exception is, that I never knew an in- 
dividual gain any considerable mass of really 
digested and valuable knowledge, without un- 
wearied industry. The maxim, MsXsr>j v% 
#av, of Periander, the old Grecian sage, is 
worth its weight in gold. Patient application 
is, literally, every thing. Without it, you may 
have a number of half-formed ideas floating in 
your mind ; but deep, connected, large and 
consistent views of any subject, you will never 
gain. 

But, in relation to this point, I suspect there 
is a very prevalent error. It is, that these dee p 
views of particular subjects, are to be obtained 
by one, or a few mighty efforts. Be assured, 
whatever may be the case with a rare ge- 
nius, now and then, it is, commonly, not 
so. The old French proverb, " Pas h pas on 
va Men loin," i. e. "Step by step one goes 
very far/' affords the real clew to the proper 
course. A mountain is not to be passed at a 
single leap ; or a deep and rich mine to be ex- 
plored by a single stroke of the spade. But a 
sufficient number of slow, cautious, patient ef- 



257 



forts, will accomplish the enterprise. So it is 
in study. Impatient haste is the bane of deep 
intellectual work. A little, thoroughly done, 
every day, will make no contemptible figure at 
the end of the year If I could be sure of your 
entering completely into the spirit of this prin- 
ciple, I should have no doubt of your accom- 
plishing much. 

7. Closely connected with this counsel is 
another, viz. — that you leave nothing till 
you have done it well. Skimming over the 
surface of any subject is of very little use. Pass- 
ing on to something else, before that which 
precedes is half understood, is really, often- 
times, worse than useless ; because it deceives 
with the name of knowledge ; and because it 
deposites in the memory, if there be a de- 
posite made there at all, mere abortions, in- 
stead of mature births. The instances in which 
young men, and even candidates for the holy 
ministry, cheat themselves by indulging in this 
practice, by running over a task, as eye-ser- 
vants are wont to do, without performing any 
part of it well, are as numerous as they are me- 
lancholy. My dear friend, be not thus unjust 
to yourself. It is your own interest for which 
I plead. If you are studying a language, be 
careful to sift to the bottom the grammatical 
character, as well as the strict meaning of every 



25S 



word, before you proceed to another. If yeu 
have occasion to ascertain the time or place of 
any particular event, be sure to examine in- 
stantly and thoroughly, and endeavour to form 
some plan for fixing it firmly in your mind. If 
you are investigating; any important doctrine, 
be not ready to leave it. Come to it again and 
again ; seeking light from every quarter ; and 
perusing with attention the best books, until you 
have entered, as far as you are capable, into its 
profoundest merits. And if compelled, by any 
circumstance, to leave the subject before you 
have reached this point, hold it in reserve for 
another and more satisfactory examination. In 
short, let your motto, and, as far as practicable, 
your habit, be, to leave nothing till you have 
thoroughly mastered it. And by mastering 
a subject, I mean investigating it to the bottom, 
until you come to a clear view of the fundamen- 
tal principles on which it rests. For, until 
you do this, you cannot really be said to under- 
stand any subject. On this point, Mr. Locke, 
in his " Conduct of the Understanding," (§ 4S) 
makes a remark which I think worth transcrib- 
ing. li There are fundamental truths, which 
lie at the bottom, the basis upon which a great 
many others rest, and in which they have their 
consistency. These are teeming truths, rich in 
store, with which they furnish the mind, and, 



269 



like the lights of heaven, are not only beautiful 
and entertaining in themselves, but give light 
and evidence to other things, that without thera 

could not be seen or known These, and 

such as these, are the truths we should endeavour 
to find out, and store our minds with." 

8. With respect to all important subjects, I 
would advise you to bring youk acquaint- 
ance WITH THEM TO THE TEST OP WRITING. 

It is wonderful how far the crudeness and in- 
adequacy of a man's knowledge on a given sub- 
ject, may be hidden from his own min<-, until 
he attempts to express what he knows on paper. 
He then finds himself at a loss at every step, 
and cannot proceed without much extension, 
and no less correction, of his former attain- 
ments. Nay, sometimes he finds that he must 
begin again, from the very foundation, and that 
he has not really mastered any part of the sub- 
ject. Now to obviate this difficulty from the 
outset, in studying every subject, in which it 
is practicable, make a liberal use of your pen. 
I believe, indeed, that one of the best methods 
of becoming accurately and familiarly acquaint- 
ed with any subject, is to write upon it. It 
was said of one of the most voluminous writers 
of the eighteenth century, that, whenever he 
wished to make himself well acquainted with 
any branch of knowlecge, he wrote and pub- 
lished a book upon it. In writing, he was uri- 
2 T 



260 

doubtedly wise : in publishing, it may be 
questioned whether he treated the republick of 
letters with as much respect as he ought. It 
was, in fact, palming upon it the immature 
productions of a tyro, rather than those of a 
master workman. But without giving the 
least countenance to the thought of imposing 
your juvenile lucubrations on the publick ; I 
would earnestly advise you to employ writing, 
as far as may be consistent with your health, 
and other engagements, as a constant medium 
of investigation. I would say, with the learn- 
ed and pious Dr. Jidarn Clarke, in his " Let- 
ter to a Methodist preacher," before quoted, 
" Have always some essay or dissertation upon 
the anvil." And I will add, if no other eye 
than your own ever see it, the labour bestowed 
upon it will certainty be more than repaid by 
its benefit to yourself. 

9. Carefully maintain order in stcty. 
He who does not study upon a plan, will ne- 
ver pursue his studies to much advan 1 age. In 
our seminary, indeed, order is absolutely indis- 
pensable, if you would do any thing ; for there 
is an order in all the publick exercises, to which 
every student is bound to adhere, and without 
a substantial adherence to which, he had bet- 
ter be absent from the Institution. Have a 
fixed time, then, for every study ; and, as far 
as practicable, acfhere to it inflexibly. I sav. 



<2Gl 



as far as practicable ; for there is such a thing 
as a student's making himself the slave of his 
plan, instead of using it as an auxiliary. He 
may erect it into an end, instead of employing 
it as a means. His plans were made for him, 
and not he for his plans. Let your plan of 
study, therefore, be, at all" times, judicious, 
practicable, and adapted to your situation ; such 
as you will not be compelle frequently to vio- 
late. Do not be perpetually altering it ; and 
yet accommodate it, from time to time, to your 
situation. If you either alter it, or depart from 
it very frequently, it will soon cease to have 
any power over you. And here, as in many 
other cases, you will have occasion for all that 
decision of character, which is so impor- 
tant in a publick man. I could almost venture 
to prognosticate whether you would do much 
to purpose in future life, if I only knew with 
what degree of rigour you adhere to yout plan 
of study. If you are unsteady and undecided 
in regard to this, you will probably be so in 
every important occupation as long as you 
live. 

10. Let your most important studies b as- 
signed to those hours in which you perceive 

Yuua vl,ND TO BE IN A STATE MOST FAVOUR- 
ABLE to exertion. No o. e rule can be laid 
down which will suit all. The tastes of differ- 
ent individuals with respect to seasons of study^ 



262 



are as different as their tastes with regard to 
articles of food ; and the firmer must, to a cer- 
tain degree, like the latter, be indulged. With 
some, the best, hours for study are very early in 
the morning; with others in the forenoon ; and 
with a third class, during the retirement and 
stillness of the evening. If there be a material 
difference with vou, ascertain it, by a fair and 
thorough experiment, and distribute your time 
accordingly. Carefully consult the powers asd 
bias of your own mind, and you cannot be much 
at a loss about the proper distribution. 

11. Let the proportion jp time assign- 
ed TO EACH S'UDY, BE DETERMINED BY ITS 

relative importance. This counsel is SO 
obvious, and so weighty, that neither illustra- 
tion nor enforcement can be necessary. To a 
Divine, every one sees that the study of the 
Bible, and of Djdactick and Polemics The- 
ologv, is most essential. But how often are 
these postponed to studies of far less mo- 
ment ! 

12. Do not EMBRACE TOO MUCH IN YOUR 

plan of s udy. Some diversity of objects in 
a course of study is desirable Variety relieves 
and refreshes the mind. But where the num- 
ber of departments is so great as to distract, 
and to keep up a const ant fever of pursuit, the 
effect cannot fail of being unfavourable. To 
how many studies you may with advantage at- 



2G3 



tend, in a single day, or week, depends so 
much on the circumstances in which the student 
is placed, and the peculiarity of his mind, that 
no other general rule can be laid down than 
this, viz. that no one ought to undertake more 
than he can accomplish without hurry, pertur- 
bation, or fatigue. 

13. Let even your light reading be such 
as shall exert a favourable influence on 
your professional studies. A candidate for 
the sacred office, and even he who already fills 
that office, must have, and ought to have, 
his light reading ; that is, a kind of reading, 
which, while it is really calculated to enlarge, 
enlighten and polish the mind, does not require 
the same severe application with many of the 
more important subjects and books of study. 
Works of imagination, taste and entertainment, 
belong, of course, to this class If you had 
time enough, without neglecting better things, 
I should say, read all the first rate work- of 
this class that you can obtain. But you have 
r not time. Life is short ; and duties far more 
momentous, both of study and of action, de- 
mand the much larger p rtioo of your attention. 
You must, therefore* be content with a selec- 
tion, and even a small selection, from the 
first rate list. Now, 013 advice is, that this 
selection be made wish a sacred reference to its 
bearing on your professional studies. Let 



2G4 



your choice fall on such works as those of 
Shakspeare, Milton, Addison, Pope, Young, 
Thompson, Cmvper, Johnson. &c. ; and also 
on the best productions of the class of biogra- 
phy and travels These, while they relax and 
refresh the mind, wearied by severe applica- 
tion, tend to fill it with noble sentiments ; to 
make it familiar with the most masterly diction; 
and to furnish that kind of information which 
may be every day brought to bear upon the du- 
ties of the sacred office Whereas some other 
works, nearly as powerful in conception, and 
fascinating in style, abound in images and a 
spirit, which the less they are known, or the 
sooner they are forgotten, by a minister of the 
gospel, the better it will be for his heart, if not 
also for his head. 

14. I would advise you to exclude novels 

FROM YOUR LIGHT READING ALTOGETHER I 

throw this counsel into a separate section, for 
the purpose of making it more emphatical. 
There have been ministers who were, habitu- 
ally, among the most devoted readers of Novels 
to be found. But I hardly need say, that they 
were not, in general, the most diligent and ex- 
emplary in the discharge of their parochial du- 
ties, I am not insensible of the powerful ta- 
lents and fascination displayed in many of the 
first class of novels. But on this very account, 
as well as others, I would banish them from 



265 

t 
, the study of a gospel minister. I consider 

them as an article, which, like tobacco, and 
ardent spirits, if a man use at all, he will 
probably be tempted to use excessively. And, 
therefore, I would say, Touch not, taste not, 
handle not. No one, however grave his char- 
acter or pursuits, if he once give way to this 
sort of reading, can ever be sure that he will 
not go to excess : and every man who abounds 
in novel -reading, even though he be a clergy- 
man, wili suffer both intellectual and moral in- 
jury of no trivial import. 

15. Never pass a day, if you can avoid ii, 
to the end of life, without reading more 
or less of Latin, Greek, and Hebrew. 
You will scarcely believe, without having made 
the experiment, how little time bestowed On 
this object, every day, will keep up, and insen- 
sibly extend, a very comfortable degree of ac- 
quaintance with the languages which I have 
mentioned. After you quit the Seminary, and 
indeed after the second year of your residence 
in it, you will probably cease to bestow any 
formal or long-continued attention, at any one 
time, on this object. The consequence will be, 
unless you adopt the plan which I now recom- 
mend, that, in a short time, you will become 
rust}' in these languages. But if, from the 
time that you cease to attend to them every 
day as a task? you make a point of reading? 



266 



if it be only two or three sentences of each 
language, with strict accuracy, daily, the 
result cannot fail of being greatly to your ad- 
vantage. For this purpose, assign some time 
when you can with most certainty calculate on 
freedom from interruption. A few minutes at a 
time, well husbanded, will suffice. You will not 
ask me, I am sure, of what solid use a familiarity 
with these languages will be to you ? If I 
thought a theological student capable of enter- 
taining a doubt as to this point, I should really 
consider his understanding as manifesting too 
much weakness or obliquity to be a proper ob- 
ject of reasoning. 

16. Be a close student through life. 
It is as wonderful as it is humiliating, how en- 
tirely habits of study are abandoned by many 
clerical men, almost as soon as what may be 
called their initiatory course is closed. From 
that time, they seem to think it sufficient, if 
they read and think enough, each week, to 
address their people twice from the pulpit, 
on the sabbath, in a common-place way. 
Thenceforward they make no solid addition to 
their stock of knowledge. Their minds be- 
come lean and inactive. Instead of causing 
"their profiting to appear unto all," every 
time they enter the sacred desk, they become 
more and more jejune and uninteresting. With 
the habit, they' lose all taste for study. Their 



267 

leisure hours are spent in worldly cares, or in 
gossipping, rather than among their books. 
They invite premature intellectual torpor and 
debility. They cease to instruct their hearers. 
And soon become a dead weight, instead of a 
comfort and a blessing to their congregations. 
Such is the history of many a minister who 
had good natural talents ; and concerning whom 
the expectations of his friends were raised ; 
but who could never be persuaded to love stu- 
dy. Rely upon it, no minister will ever be, 
for any length of time together, really accepta- 
ble and popular as a preacher, who is not a con- 
stant and diligent student ; and who does not 
Ci feed his hearers with knowledge and with 
understanding." 

Make a point, then, of being a "hard stu- 
dent" as long as you live. Keep up the habit 
of reading much, reflecting much, and writing 
much, as long as you have strength enough to 
open a book, or wield a pen. Content not 
yourself with merely that kind of study which 
will qualify you to prepare your sermons with 
success ; but let your constant aim be to make 
rich and solid additions to your stores of pro- 
fessional knowledge. For this purpose, con. 
stantly keep under perusal some^reat standard 
work. And never consider yourself as having 
gotten through a year well, unless you have care- 
fully read seven or eight such works, in addition 



268 



to all your other studies. This will render 
your sermonizing more easy and delightful to 
yourself, and more profitable to others. It 
will keep up the activity and tone of your 
mind. It will avert premature dotage ; and 
better qualify you, in every respect, to do your 
Master's work. 

17. Do not, however, confine yourself to 

THE PERUSAL OF BOORS STRICTLY PROFESSION- 
AL. Endeavour, as far as practicable, to keep 
pace with the current literature of the day, by 
reading the most important new books which 
appear. Be careful, also, to maintain a con- 
stant familiarity with your College-studies* 
There is a shameful negligence on the part of 
many young clergymen as to this matter. If 
you live, you will probably be, one da}', a 
Trustee, or a Visiter of some College or Aca- 
demy ; and you may often be called upon to 
examine students on all the branches of know- 
ledge taught in those institutions. And will 
you not disgrace yourself, if you shall have be- 
come so rusty in those studies as to be wholly 
unable to do it, or to do it in a very bungling 
and inadequate manner ? Besides ; you know 
not to what station God in his providence may 
call you. It is the part of a wise man to be 
prepared for any one. During a considerable 
part of the eighteenth century, in ihe days of 
DicJdnson, JSurr, Edwards, Davies, Finley, 



209 



Ewing, Allison^ Wilson, Witherspoon, Mac-> 
whorter, and a nmber of others who might be 
mentioned, we had a very honourable propor- 
tion of ministers in our church, whose classical 
and seientifick attainments, and general lite- 
rature were so rich and mature, that they were 
well qualified for the highest literary as well 
as ecclesiastical stations ; and acted as conser- 
vators of literature in their respective neigh- 
bourhoods. Whether we have as many now, 
in proportion to our numbers, who are thus 
qualified, I will not at present decide. But 
do what in you lies, that the Church may have 
one such individual in yourself. 

IS. Always have some reading, or some 
other intellectual employment, to fill up the 

SMALL STACES OF TIME WHICH WOULD OTHER- 
WISE be lost. To the man of real wisdom, 
every moment is precious. To waste even 
single minutes, therefore, appears to him un- 
speakably more foolish than throwing away 
gold. Yet, in the lives of the most industri- 
ous, many minutes will occur, in the course 
of every day, which must inevitably be wast- 
ed, unless some expedient be adopted to fur- 
nish means for filling up every vacant mo- 
ment, however unexpectedly it may occur. 
For this purpose, I would advise you always 
to carry a Bible in your pocket, and some other 
2x2 



270 

portable book of value, which may be taken up 
for a few moments, wherever you may happen 
to be, and laid down again without material 
disadvantage. And when you go from home, 
always take with you books enough, and of 
the proper character, for the profitable employ- 
ment of your time, while waiting at taverns, 
or travelling in publick conveyances, in which 
many a precious hour is lost by the improvi- 
dent man. If you are only awake to the im- 
portance of this subject, and have your atten- 
tion vigilantly directed to the economical use 
of time, it is wonderful how much of it may be 
easily saved from utter waste. 

19. Study much with tour pen in 
hand. Keep several blank books on your 
shelves. One of these should be a common- 
place-book, in which you should enter refer- 
ences to the volume, chapter and page in which 
any remarkably just sentiments, or able discus- 
sions are to be found. This is, undoubtedly, a 
method greatly preferable to that which is 
adopted by many ; I mean the method of labo- 
riously transcribing long passages from books ; 
which ought never to be done unless with re- 
spect to such books as you may not be able 
to see again. If you possess, or can easily pro- 
cure the book, a reference to the passage which 
strikes you.under its appropriate title.in a volume 



271 



kept for that purpose, is quite sufficient, and 
much less laborious and exhausting. It is a 
good thing, too, while the contents of a book 
of sterling value are fresh in your memory, to 
throw on paper a compend or synopsis of the 
scope, plan, and reasoning. This will not on- 
ly tend to fix them in your memory ; but may 
also serve, if filed and preserved, some impor- 
tant purpose afterwards. And, finally, in an 
interleaved Bible be careful to enter, in a 
small, neat hand, all the striking criticisms, and 
expositions of scripture, which you may meet 
with in the course of your reading, or your at- 
tendance on the preaching of others. 

20. It will be, in many cases, a great saving 
of time, if you leakn the character oe 

BOOKS, FROM GOOD JUDCE9, REVOKE YOU READ 

them. As no one has time or strength to read 
every book that can be found, on a given sub- 
ject ; and as it would not be worth hi6 while 
if he had ; it is desirable for a student, at the 
outset of a particular investigation, to find out, 
from those on whom he can rely, what writers 
have treated on the subject which he wishes 
to explore, with most ability. I have often 
been distressed to see inexperienced but zealous 
readers, wasting weeks and perhaps months, in 
reading inferior, and even paltry books, when 
those which were far more worthy of their at- 
tention, might have been had with equal ease, 



272 

And an additional reason for regret occurs, 
when a student whose funds are extremely 
scanty, expends a portion of them in the pur- 
chase of works scarcely deserving a perusal. A 
conversation with some learned friend in refer- 
ence to a contemplated book) may not only en- 
able you to judge of its relative value ; but may 
really prepare you to read it with far more 
advantage than you would otherwise have 
done. 

21. Never pursue study to the point of 

EXHAUSTION, OR EVEN OF VERY SENSIBLE FA- 
TIGUE. There is so far from being any econo- 
my in this, that it is the most injudicious waste 
of time and strength that can well be imagined. 
The probability is, that you will lose ten times 
more than you will gain by it. Every moment 
that you spend in study after the mind becomes 
jaded, is worse than thrown away. But I have 
seen so many instances in which youthful stu- 
dents were deaf to all warning on this subject ; 
so many instances, in which, under the impres- 
sion that they could bear any degree of applica- 
tion to study with impunity, they madly went 
on, until the firmest constitutions were broken 
down, — in some instances irreparably ; — that I 
despair of doing much good by the most solemn 
repetition of this counsel. No one, in an ordi- 
nary state of health, ought to spend more than 
six or seven hours a day in close study. If to 



273 

these be added two or three more of light read- 
ingy there will be as much time devoted to in- 
tellectual exertion, as any one ought ever to 
think of. For one that can bear more, as a 
habit, without injury, five or six cannot endure 
so much. Will students never learn but by 
the destruction of their health, that it is much 
better to leave off study, while their minds con- 
tinue elastic, and their animal spirits unweari- 
ed ; than, for the sake of gaining a few hours, 
to run the risk of a prostration of strength, 
which may exclude them from their books for 
years ; and deprive them of all comfortable 
health for the remainder of life ? 

22. Never study much by candle-light. 
Begin with the dawn of day ; and improve every 
moment of daylight that you can secure. But 
be extremely cautious of night-studies. I have 
known them to have injured incurably the eyes 
and the general health of many unwary stu- 
dents, before they apprehended the least danger. 
Indeed study to a late hour at night, ought ne- 
ver to be indulged at all, by any one who 
values his health. Two hours' sleep before 
midnight, are worth three, if not four after it. 
And he who frequently allows himself to re- 
main at his studies after eleven o'clock in the 
evening, is probably laying up in store for him- 
self bitter repentance. 



274 



23. Beware, in night studies, of the use of 

SUOH LAMPS, AS, BY MEANS OF REFLECTORS, 
POUR AN INTENSE LIGHT ON YOUR BOOK OR 

paper. Lamps of this kind, while they un- 
doubtedly shield th?> eyes from injury, by the 
direct rays of light, which is the object aimed 
at ; are apt to do much more i' jury by render- 
ing the reflected light more vivid and dazzling. 
In fact, instead of protecting or favouring the 
eyes, they are calculated to impair the sound- 
est vision ; and have proved, in many cases, ex- 
tremely hurtful. If a shade be used at all, it 
ought, generally, to be placed on the forehead 
of the student, so as to project two or three 
inches like the brim of a hat. Indeed a com- 
mon hat itself would be one of the best screens 
with which to read, at night, were it not for the 
danger of keeping the head too warm, and thus 
laying the foundation of various countervailing 
evils. 

24. Let me advise you to do all your 

WRITING IN A STANDING POSTURE. If yOU 

write at a common table, the probability is, that 
you will contract a crooked, half bent mode 
of sitting, which will materially injure your 
health. Writing chairs are very much in 
vogue with many students. But if I am not 
greatly deceived, they are pestiferous things, 
which do ten times as much injury as good. 
It is almost impossible to write on them with- 



275 



out incurring an unequal and mischievous pres- 
sure on one side. Indeed, a gentleman, of much 
experience and observation lately assured me 
that he had procured the banishment of such 
chairs from an important literary institution 
with which he was connected, on account of the 
serious mischief which he had found them pro- 
duce to the persons, and general health of many 
students. If you write standing, and guard 
against pressing your breast bone on the edge 
of the desk, but rest altogether on your arms, 
I am persuaded you will find it a method at- 
tended with fewer inconveniences and dangers 
than any other. On this plan, no part of the 
body is in a constrained posture ; and^he circu- 
lation is unobstructed. Besides, if you read sit- 
ting, as most people do, it will create an agree- 
able variety, if you rise when you begin to 
write. 

25. Whenever you are called upon to make 
particular exertion in study, let it always be 
accompanied with special abstemiousness 
with regard to pool). Every one who is 
addicted to a sedentary employment, and espe- 
cially a student, ought habitually to live on a 
much more slender diet than those whose oc- 
cupations are more active. And this point de- 
mands the greater attention on the part of stu- 
dents, because, with many, intense application 
to study, instead of diminishing the appetite for 



276 



food,rathergives it an additional and morbid keen- 
ness. So that, at such a season, they are tempt- 
ed to more than common indulgence in eating:. 
But whenever you find it necessary to make a 
mental effort, in reading or writing, more than 
usually severe and long continued, let it ever 
be accompanied with more than usual abstemU 
ousness. This will render the effort more easy, 
at the time, and less exhausting in its effects. 
It will impart to your mind a serenity, a vigour, 
and an aptitude for exertion, always percepti- 
ble, and often delightful ; and it will common- 
ly enable you to perform the same amount of 
work, not only better, but also in less time. It 
is true, managing the business of abstinence re- 
quires the exercise of much caution and judg- 
ment. If carried too far, it may destroy the 
health : But this, I believe, is seldom done. 
Every one who is wise enough to make the ex- 
periment, must observe and judge for himself 
how far it will be for the advantage both of his 
bodily and mental health to carry it. But I 
am very confident that, among all the physical 
auxiliaries of which a student may avail him- 
self, there is none more rational, or more po- 
tent than this, 

26. You must not think me whimsical, if I 
tell you, that some have found their minds 
more active and vigorous in consequence of 

TUTTZHQ ON CLEAN CLOTHES, AND ATTENDING 



277 



TO CIRCUMSTANCES OF PERSONAL CLEANLI- 
NESS. I could name more than one minister, 
who, whenever they wish to make special ef- 
forts, wash their hands and faces, put on clean 
linen, and dress themselves as if for company ; 
and declare that they scarcely ever fail to find 
sensible aid from this preparation for study. I 
feel no difficulty in believing that this aid is 
more than imaginary. That there is a close 
connexion between the body and the mind we all 
know. And that he who wishes to study to ad- 
vantage, will find his object promoted by every 
thing which removes defilement, obstruction, 
oppression, or any kind of discomfort from his 
body, would seem to be one of the most ration- 
al conclusions. 

27. While I think it proper to throw out 
these hints, which may possibly promote your 
comfort, when you are called to make special 
efforts in study ; I consider it as my duty, at 
the same time, to put you on your guard against 
one mistake, which, to a minister of the gospel, 
may be a serious one. I refer to the popular 
notion among many students, that men of ge~ 
nius can work, and ought to attempt to work, 
only at those seasons which they call seasons 
of inspiration. That is seasons in which their 
minds are in a state of peculiar alertness, and 
aptitude for intellectual labour. I am far from 
denying that there are such seasons, with most 
a y 



27S 

men, perhaps with all men ; and have no doubt, 
that with some, they are much more strongly 
marked than with others. When they do oc- 
cur, there is no question that every one is bound 
to make the most of them. But, what I deny, 
is, that theolog ; cal students, or minist rs of the 
gospel, ought, in ordinary cases, to wait for 
such seasons. Time is too short, and souls too 
precii us for this. With them, the necessity 
for intellectual labour occurs, not only statedly y 
but almost constantly. If their work be done 
at all, it must be generally done within a given 
number of hours ; and this must be the habit of 
their lives. It is of the upmost importance to 
them, therefore, thai they be, as much as possi- 
ble, at all times ready for their appropriate la- 
bour. And although it is certain that they will 
not. be, at all times, in a s»ate of feeling equally 
favourable to ether in ell ctual or bodiiy effort; 
yet the effort ought not, in common, to be forr 
borne on that account. And, after all, if you 
conduct your studies in a judicious manner, as 
to plans and hours ; and, especially, if you prac- 
tise with wisdom, that occasi -nal, and even ha- 
bitual abstemiousness, which I recommended in 
a preceding section, rely upon it, your seasons 
of inspiration will occur much more frequent? 
ly than you suppose, or than liberal feeders com- 
monly experience. 



279 
28. Make a point of keeping every thing 

IN YOUR STUDY IN A STATE OF PERFECT NEAT- 
NESS and regularity. Whether your books 
be few or many, keep chem in their places, and 
in perfect order. Let ad your manuscripts be 
so arranged as that you shall be able to lay your 
hand upon any one of them in a moment. Tie 
your pamphlets in bunul s, in a certain order un- 
derstood by y urseif, and, as soon as possible, 
get them bound in convenient volumes Fold, 
label, and deposite in proper drawers, all loose 
papers, so as to be at no loss to find any one of 
them whenever called for. And, in general, 
let every thing in your study bear the marks of 
order, system, and perfect neatness. You can 
have no conception, without having made the 
experiment, how much time and trouble will be 
saved by this plan. Wheu you are tempted to 
think, that y >u have not time to put a book or 
paper which you have been using into its proper 
place, ask yourself, whether you will probably 
find it convenient a week, or a mo^th afterwards, 
to spend an hour in searching for that, which 
half a minute would have sufficed for depositing 
in its appropriate situation ? Let me advise you 
also to preserve and file copies of all your impor- 
tant letters ; and, where you cannot find time 
for this, to keep, at least, a distinct memorandum 
of the dates, principal contents, conveyance, 
&c. of all such letters. You will, in the end, 



2So 

save more time by this regularity than you can 
now easily imagine. 

29. With one more counsel I shall close this 
letter ; and that I am more at a loss to frame in 
a satisfactory manner than any of the preceding. 

It is THAT YOU £ PEWOUR TO GUARD AGAINST 
THOSE INCESSANT INTERRUPTIONS OP STUDY BY 

company, which, unless you take measures to 
prevent, will not fail to consume a large 
part of your time, and often to distress you ex- 
ceedingly I have more than hinted at this sub- 
ject in a former letter. But it is one of those, 
the evil of which, I fear, even "line upon line" 
will not be sufficient to obviate. Whether you 
consider your comfort or your improvement, 
you ought, undoubtedly, to take hold of this 
matter with a firm hand. Some of the students 
of the Seminary are so extremely modest, that 
when a number of their fellow-students drop 
into their rooms, one after another, and divert 
them from study for four or five hours together, 
they cannot summon resolution enough to give 
the least hint of the distress which it occasions 
them ; but perhaps sit several hours, in a state 
little short of agony, submitting to the encroach- 
ments of those reckless intruders, who, instead 
of interrupting others, ought themselves to be 
busy. There are various ways of shaking off 
these marauders on the time of honest people. 
One is, as I stated in jsl former Letter, to lock 



2&1 



your door, and be deaf to all their knocking. 
Another is, from the moment they seat them- 
selves, to maintain a rigid silence ; or, at least, 
to answer them only in monosyllables. A third 
plan, is, as soon as any unseasonable visiter 
sits down, to begin to converse with him 
on the study in which you happen to be enga- 
ged ; to ply him vigorously with questions in 
relation to it, which shall put to a severe test his 
own acquaintance with it. I once knew a 
young man who adopted this method, and who 
resisted every attempt to change the subject ; 
and he very seldom failed to clear his apartment 
of loungers. But, even all these, some are 
thoughtless, or iron* hearted enough not to re- 
gard. With such, the only effectual resort 
seems to be to state, in so many words, the ur- 
gency of your engagements, and your wish to 
be left alone. One advantage of taking strong 
measures, in the outset, on this subject, will be, 
that, by such measures, your fellow students 
will most speedily learn your cue in reference 
to the matter in question, and soon cease to 
give you trouble. The remedy may be painful ; 
but it will be likely to effect the most expedi- 
tious and complete cure. 



2 z 



3LETTEH IX 



Take fast hold of instruction ; let her not 
go, for she is thy life. Prov. iv'. 13. 

HABITS JJV" THE LECTURE-ROOM. ' 



My dear young Friend, 

It may be supposed, at first view, that the 
deportment of a student in the Lecture-room, 
might well be left to instructions and correc- 
tives applied on the spot. When the student 
is immediately under the eye of the professor, 
and in a situation in which a gentle hint or ad- 
monition may be instantly directed to the oc- 
currence which is supposed to demand it ; 
where, it may be asked, is the necessity of lay- 
ing down a set of formal counsels on paper ? I 
have two reasons for not passing over this part 
of my subject without particular notice. 

One reason is, that to a Professor who has 
the least delicacy of feeling, it is always pain- 
ful to admonish an ingenuous and pious youth 
of any aberration from strict propriety, in the 



283 



presence of his companions. Such an admoni- 
tion, however well intended, and well admin, 
istered, may inflict a deep wound on the feelings 
of him who receives it. And if, to avoid this 
evil, it he administered in private, one of its 
most valuable benefits is lost ; viz. that of put- 
ting others on their guard against a similar 
fault. 

But a second and still stronger reason is, that 
it is much better, if possible, to prevent such 
faults from occurring, than to correct them 
when committed. My object is, not to wait 
until I see improprieties, inadvertent!}', of 
otherwise indulged, and then to apply the cor- 
rective ; but to put conscientious young men on 
their guard, beforehand, against indulging 
them, and thus obviate the necessity of inflict- 
ing pain on either side. 

You must not suppose, from the aggregate of 
these counsels, that I have been accustomed to 
see the frequent occurrence of ill-breeding or 
disorder in our Lecture-rooms. Far from it. 
On the contrary, the remarkable infrequeney 
of any call for animadversion, or the slightest 
form Of discipline in our Institution, now in the 
fifteenth year of its course, has been a source of 
peculiar satisfaction, and, I hope, an occasion of 
cordial thankfulness. Yet there are theologi- 
cal students of cultivated minds, and of unfeign- 
ed piety, who bring with them, from. College, 
3 A 



2S4 

or from the Academy, certain habits in the 
Lecture-room, which, though not criminal, are 
some of them unseemly, and all disadvantage- 
ous ; and of which, from mere inconsideration, 
or inexperience, they see not the evil. A few 
of these habits I wish to point out, and to, 
place in the light in which much observation 
convinces me they ought to be contempla- 
ted. 

I am the more disposed to consider some of 
these habits in detail, because the correction 
of them now, will be of use to you through- 
out life. Similar improprieties may be indul- 
ged in other places besides the Lecture- room ; 
and the spirit of my remarks will apply to all 
situations and practices analogous to those which 
are noticed in detail. 

1. Never allow yourself to be arsent 

FROM A LECTURE, WHEN YuU CAN POSSIBLY 

avoid it. Some students, who mean to be at- 
tentive and regular, are occasionally induced, 
by very insufficient causes, to absent themselves 
entirely from the Lecture-room, when they 
ought to be there. An interruption of compa- 
ny; the slightest indisposition ; a party of plea- 
sure ; the writing of a letter which might easi- 
ly be postponed ; a fit of drowsiness ; and even 
the fascination of a new book, are allowed, each 
in its turn, to detain them from being present 
when some important exercise in their course 



235 

is passed. From causes of this kind, I have 
known students to miss seven or eight lectures 
during a single session. And more than once 
it unfortunately happened, that a portion of the 
lectures thus lost, were, precisely, the most 
radical and indispensable of the whole number, 
the loss of which, imposed upon them the most 
serious disadvantage through all that came af- 
terwards. In fact the loss of one lecture may 
be productive of evil not easily calculated. 
Now no student can possibly know, beforehand, 
when this may be the case ; and very unjust is 
he, both to himself and his teacher, who ever 
allows himself to miss a lecture at which it is 
possible for him to be present. 

2. Make a point of appearing in the Lec- 
ture-room, AT THE PRESCRIBED TIME, WITH 

perfect punctuality. Let no company, en- 
gagement or obstacle of any kind, short of ab- 
solute necessity, prevent this. The evils o 
coming late to a lecture are numerous. He 
who does so, of course, loses the prayer, which 
precedes every exercise in the Seminary ; a 
loss which, by the pious mind, will not be deemed 
small. He also loses, I need not add, all tha 
part of the lecture which is delivered before he 
enters the room. Now this part may be essen- 
tial to the right understanding of all that follows; 
so that to lose it is, in effect, to lose the 
whole. But this is not all. The student, by 



2S6 



entering the apartment after a lecture is begun* 
disturbs his fellow students, by diverting theiF 
attention ; by the noise which unavoidably at- 
tends his coming in, and seating himself ; and 
perhaps, by whispering to his nearest neigh- 
bour, to ascertain what the subject is, under 
discussion 9 and what has been said. He also 
disturbs the Professor, by the noise which at- 
tends his entrance, and by forcing on his mind 
the painful impression, that there is at least one 
of his hearers, who, from ignorance of what 
has gone before, cannot possibly go with him, 
satisfactorily and fully, in what is to follow. 
This is so important a matter, that I must beg 
your attention to it with peculiar emphasis. 
Invariably make such calculations as will ena- 
ble you to be present several minutes before, 
rather than a single minute after the proper 
time. In truth, I have been so painfully im- 
pressed with the mischiefs resulting from a 
late attendance on any exercise of the Semina- 
ry, that I have often sincerely wished, if a stu- 
dent did not enter before the first sentence of 
the lecture were delivered, he might not come 
at all. In some cases, indeed, it may be other- 
wise ; but in many others, such would be my 
deliberate opinion. 

I should do injustice to you, and to the sub- 
ject, if I did not add, that all my experience in 
thi? T --•■'♦»+' , on .*»«*bles me to say, that, — almost 



mi 

without exception — those students who have 
been most honourably distinguished for talents, 
mature knowledge, decision of character, and 
subsequent usefulness in the ministry, have 
manifested a degree of punctuality in relation 
to this matter truly remarkable. 

3. If you would acquire the virtue of entire 
punctuality in your attendance on the exercises 
of the Seminary, you must learn the important 

art Of DISMISSING INTRUSIVE COMPANY WITH- 
OUT ceremony. This is a hard lesson to learn 
for a young and modest man ; but he must 
learn it, if he would discharge his duty as a 
publick man ; and the sooner he begins to re- 
duce it to practice the better. You will often 
be visited by those who have nothing to do 
themselves, and who, of course, will not be 
apt to recollect that you ought to be busy. 
Endeavour to acquire that decision of character 
which will enable you, gently, but firmly, to 
dismiss such persons, when the hour for lecture 
arrives. What can be more reasonable than to 
say to such a visiter, when the bell rings — 
"That is my signal, Sir; You will have the 
goodness to excuse me ?" — Whether you wish 
to discharge present duty, or to form a habit the 
value of which will be developed in after life, 
the gain will far more than counterbalance 
all the irksome feeling, or social loss, which 
may attend the dismission. 
3 a 2 



28S 

4. There is one practice in the Seminary, 
which very often interferes with punctual at- 
tendance on the exercises of the Institution. I 
refer to the practice of the more advanced stu- 
dents, who may be licensed to preach several 
months before they leave us ; — and who, in 
many cases, make engagements to preach 
which very materially interfere, from time to 
time, with their appropriate duties as students. 
This is a mischievous practice. There is, in- 
deed, a real advantage in the pupils of the Se- 
minary being licensed a short time before the 
completion of their course, that they may have 
an opportunity of actually appearing in the pul- 
pit, in the presence of their Professors, and 
fellow students, and receiving their friendly 
remarks. But when such Licentiates have so 
little firmness of mind as to yield to every so- 
licitation to preach, and thereby to break in 
frequently on their proper engagements in the 
Seminary, their license is worse than useless ; 
and the privilege which it gives ought rather to 
be deprecated than coveted by a diligent stu- 
dent. 

5. Never allow yourself to enter the Lec- 
ture room in a slovenly dress ; — in any 
dress in which you might not appear decently 
in the street. If I mistake not, you have some- 
times seen very worthy students appear among 



289 



their companions in that kind of striking dis- 
habille which, mighthave heen expected if they 
had five minutes hefore quitted their beds. 
There is something in this kind of appearance 
by no me;ms respectful, either to their fellow- 
students, or their Professors. I am far from 
being pleased to see theological students fond 
of elegance, or even of formality, in their dress. 
Decent neatness is all I ask. But ^urely this 
may be demanded whenever they come toge- 
ther to attend on any publick duty. Besides 
the considerations already suggested, they 
know not but that, on such an occasion, several 
strangers may be present, who may receive an 
impression concerning the Seminary in gene- 
ral, from the appearance of two or three indi* 
viduals among the pupils. 

6. While you are in the Lecture-room, let 

yOTJR ATTENTION BE CLOSELY AND 1MMOVEA- 
BLY FIXED UPON ALL THAT IS SAID AND DONE. 

Some.theological students are so inconsiderate 
as to allow themselves to bring to the Seminary 
the habit, in reference to this point, which they 
unwisely formed at College, or at the Acade- 
my ; I mean the habit of considering them- 
selves as not particularly interested in any 
thing that passes, excepting that which is im- 
mediately addressed to themselves. Nothing 
but the strangest want of refl ction can tolerate 
such a thought, or the habit which flows from 



it Surely every member of a class is just as 
much interested in every thing which drops 
from the lips of the Professor, as he who is im- 
mediately interrogated, or addressed. Every 
question that is asked ; every answer that is 
given ; every difficulty that is solved ; and 
every mistake that is committed or corrected, 
may be considered as the property of all alike ; 
as equally calling for the attention of all ; and 
as worthy, if possessed of any value, of being 
equally treasured up by all. In short, a mind 
awake, active, and eager, in the language of 
Solomon,to take fast hold of instruction, and 
let none of it go, will derive advantage from 
every word that is uttered in the Lecture-room, 
whether directed immediately to himself or to 
his companions. He will turn it all to gold ; 
and make it redound, in some way, to the great 
cause of his improvement. 

If every student were aware of the impor- 
tance of this counsel, we should not be pained 
by those cases of evident absence of mind, 
which often occur ; and those instances of lan- 
guor, drowsiness, and even occasional slumber, 
which have been sometimes witnessed. We 
should see every one appearing to forget every 
thing else, in his all absorbing attention to the 
subject immediately before him. And even 
when the remarks of the Lecturer were not ei- 
ther as weighty or as interesting as might be 



291 



wished, such a band of listening auditors as I 
have sometimes seen, by their eager looks, their 
pertinent questions, and their intelligent infer- 
ences, might animate dulness itself, and educe 
rich instruction from a lecture which scarcely 
rose even to mediocrity of character. 

7. It is a bad practice to indulge in any kind 
of reading during a lecture. One of the 
Rules of our Seminary, indeed, absolutely 
prohibits all reading, during any recitation or 
lecture, excepiing that which relates immedi- 
ately to the subject under consideration. But 
I am more and more persuaded that no one 
ought ever to avail himself even of this excep- 
tion : for it is manifest that no one can read a 
book on the same subject on which a lecture is 
proceeding, and at the same time, attend to the 
Lecturer. And if the pupil deliberately pre- 
fer the former to the latter, he had better be in 
his own apartment, employed in reading alone, 
than place himself in circumstances in which 
neither rea ing nor hearing can be enjoyed to 
the best advantage. As to the cases which now 
and then occur, in which something entirely 
foreign from the subject of the lecture is read, 
it is such a direct violation of a law of the Se- 
minary, and such a piece of disrespect to the 
Professor who may happen to fill the chair, that 
no conscientious or well-bred student, who re- 



292 

fleeted a moment what he was about, could pos- 
sibly allow himself to be guilty of a single act 
of the kind, much less to indulge in the prac- 
tice. 

8. All PRIVATE CONVERSATION, OR WHIS- 
PERING, during a lecture, is a violation of good 
manners, as well as an infraction of an express 
law of the institution with which you are con- 
nected. I have known some students, who 
had an infirmity of this kind, which appeared 
altogether invincible. They seemed not to be 
capable of sitting five minutes in the Lecture- 
room without whispering with all whom they 
were near enough to annoy in this manner. 
Whether they approved or disapproved, com- 
prehended, or were unable to comprehend, what 
was said, it was equally the subjeet of this pri- 
vate communication. Sometimes, however, it 
had a respect to matters altogether foreign from 
those of the lecture. The mischiefs of such a 
practice are serious. It is manifest that while 
the individual is w 7 hispering to his neighbour, 
he cannot possibly attend to what, is uttering, 
at the moment, from the Professor's chair. It 
is also manifest, that, the neighbour whom he 
addresses, is equally taken off, during the same 
time, from that attention which is due to his 
Instructor. Now the sentence, or sentences, 
thus lost may be essential to a connected view 
of the subject. Of course, both the whisperer. 



293 

and the unfortunate whisperee, on such occa- 
sions, will be likely to understand it very im- 
perfectly, to say the least. Accordingly, I 
have always remarked, as a general fact, that 
your habitual whisperers were the poorest stu- 
dents in the classes to which they belonged ; 
and that, when the day of examination came, 
they were seldom found to understand with ac- 
curacy any subject which was brought before 
them. 

As to the pain which this practice cannot fail 
to give to the Lecturer himself, I forbear to 
urge it ; as a student whose feelings allow him 
to commit such an ind licacy, will not be likely 
to pay much respect to those of a Professor. 
Yet such pain will inevitably be inflicted on the 
mind of a conscientious man, who is really in- 
terested in the improvement of his pupils. 

Some who do not whisper, do worse. They 
scribble on pieces of paper what they have to 
say j hand them to the individuals whom they 
wish to address ; and solicit from them answers 
in the same manner. This is worse, because 
it takes up more time, on both sides, to write 
a sentence, than it would to utter it orally ; and, 
of course, to accomplish every such communi- 
cation, a larger amount of attention must be 
withdrawn from the appropriate duty of the 
hour. 



284 



Never allow yourself, therefore, on any oc- 
casion whatever, either to whisper, or to circu- 
late billets, in the Lecture room, unless in a 
case of absolute necessity In forty- nine cases 
out of fifty, what is communicated in this way, 
might be just as well left until the lecture is 
ended ; and the inability to wait, almost always 
arises either from weakness of judgment, or 
puerile impatience. Not only avoid doing any 
thing of this kind yourself ; but do not allow 
others to whisper, or to hand billets to you. 
If any make the attempt, repel it, by saying — 
" I wish to attend to the lecture." 

9. Some, who do not allow themselves to 
whisper, are in the habit of frequently winking, 
Nodding, or smiling, to one or more of those 
around them, to express either their approba- 
tion, or their doubt, of something which has 
been said. I have known this to be so much 
the habit of a few students, who have, at differ- 
ent periods, passed through our Seminary, that 
they rendered themselves really conspicuous 
by it. They, no doubt, meant that it should 
be considered as a mark of attention and talent; 
but I believe it seldom failed to receive a very 
different construction on the part of all sober 
minded observers As the practice in question 
is chargeable with most of the evils mentioned 
in the preceding section. I shall not repeat the 



295 



detail : but would observe, that he who wishes 
to avail himself most completely of all the ad- 
vantages of the Lecture room, ought to learn 
the art of sitting, with fixed attention, and un- 
moved countenance, throughout the whole of 
its exercises, and of giving no encouragement, . 
even by a look, or by the least response oi the 
favourable kind, to those who act a different 
part. • -' . 

10, Never place yourself in the Lecture-room 

IN A LOUNGING OK ItECLlNING POSTURE. There 

are those who, though enjoying all the vigour 
of youth and health, appear never to be easy a 
moment but when in a posture partly recum- 
bent. If they be seated on a bench, or any seat 
which admits of it, they raise their feet, and 
place them horizontally, and even stretch them- 
selves at full length, as if preparing for a 
nap. Can any one who reflects a moment 
fail of perceiving that this manifests ill-breeding 
of a pretty gross kind ! There are few cases 
in which any one ought to allow himself to sit, 
or rather lie, in such a posture, in the midst of 
his equals only ; but to do it in the presence 
of any one whom he regards as his superior, 
is really an outrage on decorum. If you sup- 
pose that I go too far in this statement, rely on 
it, you altogether mistake. It is universally so 
viewed by well-bred people. And you may 
rest assured that gentlemen whose good opinion 
3 B 



296 



you would think worth possessing, have severe- 
ly remarked on some few instances which 
they have personally witnessed of the unseemly 
postures to which I refer. Learn, then, at all 
times, and quite as rigidly in the Lecture-room 
as in the parlour, to sit upright, and in the pos- 
ture of respectful attention. Decorum to your 
companions, and especially to the Professor who 
may be addressing you, requires it ; a regard to 
your health requires it ; a proper care to avoid 
drowsiness requires it. Whenever a young 
man finds that to be comfortable he must lean, 
and lounge, and find some support for his back, 
and his feet, it is \\\%\\ time to feel that his ha- 
bits call for immediate, and resolute correc- 
tion. 

11. Closely allied to the foregoing faults is 
another, which I have often observed with pain : 
— I mean the habit of leaning korwaiid, while 
seated in the Lecture-room, and resting the 

HEAD ON THE BACK OF A CHAIR, OR BENCH, 
IN FRONT, AS IF FOR THE PURPOSE OF SLEEP. 

When you place yourself in this posture, you 
will be apt contrary to your own intention, to 
be betrayed into drowsiness. Even if this con- 
sequence do not follow, your fellow students 
know not but that you are sleeping. And your 
Professor must, of course, be subjected to the 
pain of doubting whether at least one of his au- 
ditory be not insensible to all he is sajnng 



297 



Can this be right in itself, to say nothing of the 
point of etiquette, as established among well- 
bred people? If I even had a severe headach, 
I would refrain from this practice. It looks so 
much like the vulgar lolling of a school-boy, 
or a college-lad, who has neither sufficient in- 
tellect, nor sufficient respect for himself or 
for any other person, t<> make him a listener, 
arrectis auribus, to that which is delivered. 

12. When any thing is dropped by a Profes- 
sor, in the course of a lecture, which is sup- 
posed tO MILITATE WITH THE OPINIONS OP 
SOME PtfFIE PRESENT, RECEIVE IT WITH GRA- 
VITY AND WITH A FIXED COUNTENANCE. If, 

instead of this, there be smiling, tittering, a do- 
zen turning round at the same instant, to see 
how the pupil in question looks, and appears 
to feel — as is sometimes the case among ardent 
and inexperienced young men, — there is a ma- 
nifest and gross indelicacy, which on a variety 
of a6counts, ought to be avoided It is ill treat- 
ment to the Professor himself, who may not 
have intended the application thus unceremo- 
niously made. It may be deeply embarrassing 
and painful to an ingenuous pupil. And it ex- 
hibits those who in-iulge in it, as borne away 
by an undignified puerility, altogether unworthy 
of their character. Allow me again to say, that, 
learning the habit of maintaining, on ail such 
occasions, a composed and grave countenance, 



29S 



is of no small importance in the formation of 
clerical manners. 

13. When called upon to make remarks on 
the production of a fellow student in the Lec- 
ture room, DO IT WITH PERFSOT FREEDOM, 
BUT WITH RESPECTFULNESS AND GKAVITY. 

If you have occasion to make a remark of the 
unfavourable kind, let it be couched, as far as is 
consistent with candour, in kind and brotherly 
language. Pause a moment, before you offer 
it, and ask this question — " Is the criticism 
which I am about to offer, intended to display 
myself^ or to benefit my brother?" "How 
should I feel, if it were made in reference to 
myself?" If you are conscious that it would 
wound your own feelings, do not, in ordinary 
cases, allow yourself to utter it. Not that we 
are to resolve never to give pain. It is some- 
times unavoidable, if we would be faithful But 
it should never be inflicted unnecessarily ; ne- 
ver more severely than is indispensable to the 
performance of duty ; and always with as many- 
characteristic ks of studied gentleness and be- 
nevolence as perfect honesty will permit. 

14. Never allow yourself, on account of any 
ordinary avocation, to withdraw from the 
Lecture-ro >m, until the whole exercise shall 
have been completed. There is a disposition 
in many conscientious young men so to magni- 
fy the importance of trifles, which attract their 



299 



attention, from day to day, and so to indulge 
the impatience which is apt to characterize that 
season of life, that they are constantly hurrying 
from one engagement to another, and often do 
not allow themselves to complete one, before 
they begin to run after another ; so that they 
never gain the full benefit of any. This is a 
wretched habit, calculated to shed a baleful in- 
fluence over the whole course of study, and, in- 
deed, over the whole professional life. The 
admirable maxim of the old Pensioner, De 
Witt, to " do one thing at a time" is of in- 
estimable vasue. Act on the spirit of it con- 
tinually ; that is, be totally absorbed in your 
employment, for the time being, whatever it 
may be, and never leave it till it is completely 
and well done. Your studies will then be ma- 
ture and profitable, and the results bear that 
solid, practical character, which incessant haste, 
and habits of immethodical and desultory atten- 
tion, never can produce Let it be your fixed 
habit, then, never to quit the Lecture-room un- 
til its exercises are fully closed. If the instruc- 
tions there delivered be of no value, you ought 
not to enter it at all. But if they be worth 
your attention, let no petty consideration, ever 
tempt you to lose a hint or a word. 

15. There is a practice indulged, not very 
frequently, indeed, but more frequently, if I 
mistake not, than it ought to be. I mean that 
3 c 



30© 



Of CABLING OUT A STUDENT FROM THE Leo 

tuee-eoom, in the middle of a lecture or reci- 
tation, and sometimes on very slight occasions. 
That occasions may arise, which will fully jus- 
tify such a step, no one can doubt. But that it 
should be ventured upon frequently, and for 
trivial purposes, merely to gratify a social visi- 
ter, or to indulge a fit of juvenile impatience, 
every one will perceive to be both injudicious, 
and a mischievous violation of order. It dis- 
turbs the officiating Professor. It incommodes 
the whole class. It may suddenly take out of 
the room the very individual for whosf b* efit 
a particular explanation, then in hand, had been 
intended, as I have known, more than once, to 
be the case ; and thus do an injustice of which 
no one can fully estimate the amount. And all 
this, perhaps, to accomplish something either 
of no real importance, or which might just as 
well have been postponed until after the close 
of the exercise. I would advise you, then, to 
set your face against this practice, by testifying 
your disapprobation when it is done with' re-" 
spect to yourself'* and by endeavouring to disse- 
minate a sentiment adverse to it among your 
fellow students. 

16. I would aivise you to take copious 
notes, on the spot, of all the lectures which you 
hear. This habit, when once established, will 
furnish an additional motive to perfect punctu- 



301 



aiity in being present at every lecture ; for you 
will be unwilling to see a blank occurring in 
every half dozen pages in your note-book. It 
will constrain you to pay close attention to 
every word that is uttered, when you are pre- 
sent. It will aid you in acquiring the art of 
expressing yourself with brevity and precision, 
And it will enable you with ease to refresh your 
memory afterwards. I once knew a student 
who had a series of note-books which contained 
the substance of all that he had studied at Col- 
lege, as well as afterwards in the Seminary. 
And he assured me, that not only had the la- 
bour of forming them been of great advantage to 
him ; but that he also considered them, at the 
time when he was speaking on the subject, as, 
on various accounts, among the most precious 
books in his library. 

17. In fine ; let every hour which rou 

SPEND IN THE LECTURE-ROOM, BE CONSIDER- 
ED AS AN H8UR OF PECULIAR VALUE, Re. 

member that the business of a Professor is not 
to think for you ; but to excite you to think : 
to put you in possession of general principles; 
to start trains of thought : to state leading facts, 
rather than the minuter items of history : in 
short, to open a precious mine, to give you a spe- 
cimen of its contents, and to unfold some of the 
best methods of exploring its boundless riches, 
This being done for you, all the rest must be 



302 



accomplished by yourself. But in vain will- 
any student hope to achieve much in the attain- 
ment of that which lectures cannot give him in 
detail, unless he bring to every lecture a mind 
awake, active, inquisitive, and greedy of know- 
ledge. Unless he carefully watch every sen- 
tence that is dropped ; every opening for an 
important question, and further explanation ; 
and every opportunity, however small, of ex- 
tending his views of truth or duty. If students 
listened with such a spirit, the shortest and most 
meagre lecture would be thought a feast.. O 
how remote from this is the dull, drowsy, un- 
interested mind which some bring to the exer- 
cises of the class ? — a mind which, instead of 
eagerly seizing, examining and extending all 
that is presented to it, can hardly be stimula- 
ted to sucn a degree of attention as will enable 
it even to comprehend what is said, at the time, 
much less to give any intelligent account of it 
afterwards. You may rest assured, that if you 
do not gain the art of bringing intense inte- 
rest of mental application to that which is 
presented to you from time to time, you will 
never accomplish much in any jspecies of men- 
tal improvement. 



LETTER. X. 



That thou may est know how thou ought- 
est to behave thyself in the house of God. 

1 Tim. iii. 15. 



HABITS JJV THE PULPIT, AND IN THE 
HOUSE OF GOD. 



My dear young Friend, 

The Pulpit has been sometimes called the 
minister's throne. There he appears to per- 
form the most important part of his publick 
work. And there, if any where, he ought to 
be seen to advantage- His aspect, his attitudes, 
and his whole deportment ought to correspond 
with the gravity and solemnity of his message. 
And while, on the one hand, every thing like 
pomp, ostentation, or mock dignity, should be 
avoided as hateful ; on the other, all coarseness, 
levity, or vulgarity ; every thing that borders 
on the ludicrous, or the want of real dignity, 
ought to be shunned with no less care. As you 



304 

are soon, with the permission of Providence, 
to ascend the pulpit, I am anxious that you 
should have some just ideas how you ought to 
appear there. It is my purpose, therefore, in 
the present Letter, to put you on your guard 
against a few of those faults which I have often 
observed ministers to commit in the sacred desk; 
and to offer a few plain counsels which may aid 
you in avoiding those faults. 

1. Avoid all unnecessary expense of spi- 
rits, VOICE, AND STRENGTH, IMMEDIATELY 
BEFORE GOING INTO THE PuLPIT. Those who 

are not aware of the difficulties under which 
ministers labour, especially such of them as 
have weak lungs, or general delicacy of health, 
are apt to call upon them for services which re- 
quire much effort, just before the commence- 
ment of the public service in the church. The 
consequence is, that they sometimes ascend the 
pulpit nearly as much exhausted, as, at other 
times, when they quit it. This- cannot always 
be avoided ; but it certainly ought in all cases 
to be avoided, when it can be consistently with 
duty. Guard against all unnecessary reading 
aloud, and every thing which tends to produce 
exhaustion or weariness, especially of the lungs. 
Make a point of entering on the service of the 
sanctuary in all the freshness and fulness of 
your strength and spirits. In this case, you 
may hope to perform them with more vigour 



305 



and animation ; with more comfort to yoursejf ; 
and with more profit to others. Whereas if 
you either inadvertently, or unavoidably, fa- 
tigue yourself before you go to the Pulpit, your 
whole publick work, on that occasion, will pro- 
bably be dull and nerveless. Hence that preach- 
er is extremely unwise, who sits up late on Sa- 
turday-night, and exhausts himself in making 
preparation for the next day. Of all nights in 
the week, it is important that that which im- 
mediately precedes the sabbath, should be pass- 
ed in unbroken sleep. 

2. When you expect to preach, instead of 

EATING MORE, RATHER EAT LESS THAN ON 

other days. I do not forget that no rules on 
this subject can be laid down, which will equal- 
ly suit all persons. But, unless I am greatly 
deceived, there are some general principles 
here, which admit of very few exceptions. And 
one of these I believe to be, that, when we are 
about to make a great exertion, especially in 
speaking, a state of repletion is so far from be- 
ing advantageous, that it is directly the reverse. 
Try it when you will, you will find that, when 
your aliment on the sabbath is more light in 
its quality, and smaller in quantity, than on 
other days, you will go through the labours of 
the day with more ease and vivacity, with far 
less subsequent fatigue, and feel much better 
the next day, than when you take an opposite 
3 J) 2 



306 



coyrse. Of all mistakes on this subject, that is 
the greatest, which dreams of deriving unu- 
sual strength and animation for the labours of 
the pulpit, from an unusual indulgence in the 
use of solid food. 

3. Never habituate yourself to the use 

OF MANY OP THOSE TONICKS, NOURISHING 
DRAUGHTS, AND CLEARERS OP THE VOICE, of 

which many make such abundant use. I have 
known some preachers, who abounded so much 
in the use of eggs, and honey, and mint drops, 
and spirits of lavender, and wine, and sugar- 
candy, &g. &c, immediately before going to the 
pulpit, that, when abroad, and among those who 
were not accustomed to their habits, they were 
really troublesome guests. And I not long since 
read a work, entitled Medicina Clerica, from 
the pen of an English clergyman, in which the 
writer makes preparation for entering the Pul- 
pit so complicated a system ; in which he re- 
commends such a long list of drops, and lozen- 
ges, and stimulants, and remedies for hoarse- 
ness, and such an endless round of indulgences 
and plans for " ease and comfort," that the pe- 
rusal of his book appears to me much better 
adapted to teach a man how to make himself a 
hypochondriack, than a powerful, active preach- 
er. The truth is, young preachers do not stand 
in need of any of these things, and ought not to 
use them. They are seldom necessary for any 



307 

one who does not make them so, by improper 
management If you ask me, what plan I would 
recommend for keeping the lips, and mouthy 
sufficiently moist, and for clearing the voice, 
in the pulpit ? My answer is — I would recom- 
mend — just nothing at all. Avoid the use of 
any thing for this purpose. Guard against the 
miserable servitude of having a dozen little 
wants, all of which must he supplied before you 
can ascend the sacred desk. Endeavour, by 
temperance and exercise, to preserve in vigour 
your general health, and then, unless some or- 
ganick disease should render some application 
to the mouth or throat necessary, you will do 
much better without any thing of the kind. 
The truth is, this is one of the numerous cases 
in which, the more you make use of the auxili- 
aries of which I speak, the more indispensa- 
bly necessary to your comfort they will be like- 
ly to become, until you may convert your stu- 
dy into an apothecary's shop, and render your- 
self a poor, feeble valetudinarian, by the very 
efforts which you make to avoid the evil. On 
this subject I speak from experience. In the 
early part of my ministry, I abounded in the 
use of prescriptions for strengthening and clear- 
ing the voice. I soon discovered, however, 
that the only effect of them was to increase the 
difficulty wdiich they were intended to remedy ; 
and to render an increase both in the frequency 



308 



and quantity of the applications indispensable. 
Alarmed at this discovery, I determined to lay 
them all aside I did so ; and found, when the 
first little inconvenience of the privation had 
passed away, that I was able to do better with- 
out than with them. And now, with a de- 
lightful independence of all my former little 
wants, for which I cannot be sufficiently thank- 
ful, I usually go to the pulpit more comfortably, 
without a single medical, or dietetical applica- 
tion, than before with a host of them. 

4. Go FROM YOUR KNEES TO THE PULPIT. 

The more thoroughly your mind is steeped, if I 
may be allowed the expression, in the spirit of 
prayer, and of communion with God, when you 
ascend the sacred desk, the more easy and de. 
lightful will it be to preach ; the more rich and 
spiritual will your preaching be ; the more fer- 
vent and natural your eloquence ; and the 
greater the probability that what you say will 
be made a blessing. Be assured, my dear 
young Friend, after all the rules and instruc- 
tions which have been given on the subject of 
pulpit eloquence, — and which in their place 
have great value — that which unspeakably out- 
weighs all the rest in importance, is, that you 
go to the sanctuary with a heart full of your 
subject ; warmed with love to your Master, and 
to immortal souls ; remembering too, that the 
eye of that Master is upon you ; and that of 



30b 



the sermon which you are about to deliver, you 
must soon give an account before his judgment 
seat. With these sentiments in full force, it is 
always desirable, both for your own sake and 
that of others, that you should enter the pulpit. 
And I know of no means more likely to pro- 
duce them, than humble importunity before the 
throne of grace. 

5 Make a point of being as perfectly 
punctual as possible in attending at the ap- 
pointed hour for pubiick service A punctual 
minister makes a punctual congregation. 
Whereas if the minister be tardy, or variable, 
as to the time of his attendance, he scarcely 
ever fails to induce a similar habit on the part 
of his parishioners. The consequence of this 
is, that a considerable portion of them seldom 
arrive till the service is nearly half over; there- 
by diminishing their own profit, and disturbing 
the devotions of those who are more punctual 
than themselves. With regard to country con- 
gregations, other evils, quite as serious, flow 
from this unhappy practice The people are 
frequently permitted by the minister to wait 
for his arrival half an hour, and sometimes long- 
er, after the major part of them are assembled. 
This interval, instead of be'ng spent profitably, 
by the mass of the attendants, is commonly 
passed in vain and unprofitable conversation, 
if not in that which is of a worse charac- 



310 

ier; communications take place which render 
the minds of many wholly unfit for the solemn 
services which follow, and perhaps lead to in- 
jurious engagements, after those services are 
ended. Thus, in many cases, incalculable mis- 
chief is done. I would advise you to accustom 
the people, by your own example, to absolute 
punctuality. Endeavour to be always seated 
in the pulpit a few minutes before the arrival 
of the time appointed for commencing the ser- 
vice. Begin precisely, at that time, or, at 
any rate, within five minutes after it, even if 
you have but a dozen hearers. Wait for no 
one. If this plan be adopted, and persisted in, 
and notice given accordingly, you will soon be 
rid of all trouble from this source : and many 
precious hours will be saved to yourself, as well 
as to the people of your charge. 

6. Let you) mode of entering the house 
of God, and op walking along the aisle, 
toward the fulpit, be grave, dignified, 
and yet perfectly simple and unaffect- 
ed. Few things are more unbecoming, than 
to see an ambassador of Christ, who enters 
the sanctuary for the purpose of conducting the 
devotions of a religious assembly, and of ad- 
dressing them on the most momentous of all 
subjects, walking with hurried steps, or in a 
light, airy manner ; looking over the house, as 
he enters it, as if in search of an acquaintance ; 



311 

and, perhaps, even bowing to those who are 
seated near him as he passes. All this I have 
frequently seen, and never without disapproba- 
tion and disgust. How much more suitable, to 
manifest the spirit and feelings of the pulpit be- 
fore you enter it ; to approach it with a delibe- 
rate and grave step, with a serious and fixed 
countenance, and taking but little notice of any 
external objects around you ! Do not, in these 
circumstances, even accost an individual, if you 
can easily avoid it. And instead of mounting 
the pulpit-steps with a rapidity, or an affecta- 
tion of gracefulness, approaching the artificial 
skip of a dancing-master, let it be always done 
with that mixture of gravity and gentleness, 
which I have elsewhere recommended as so 
important in every part tf>f clerical manners. 
7. Let every look, motion, and attitude in 

THE PULPIT CORRESPOND WITH THE GRAVITY OF 
YOUR CHARACTER, AND THE SOLEMN PURPOSE FOR 

which you ascended it. Let there be no 
roving of the eyes over the assembly, as if to 
gratify curiosity, to search for acquaintances, 
or to indulge vanity at the sight of a crowd. 
Let there be no adjustment of the dress, as if 
you were anxious about your personal appear- 
ance. Every thing of this kind should be done 
before you go thither, and afterwards entirely 
dismissed from the mind. Let there be no ab- 
rupt ,rapid motions, as if you were hurried or 



312 



agitated \ no tossing about of books, or turn- 
ing over their leaves in a hurried manner, as if 
vexed or impatient. But let every movement, 
and jrour whole demeanour, be of the calm, 
sedate, gentle character, becoming a mind with- 
drawn from the world and its scenes ; a mind 
even withdrawn from its own secular feelings, 
and occupied with divine contemplations ; a 
mind softened, tranquillized, and adapted to its 
holy employment. There is something as 
beautiful as it is impressive, in seeing the whole 
air, countenance and manner of a man of God, 
who is just about to deliver the message #f 
his Master, corresponding with his office and 
his work ; and without either affected solemni- 
ty, or any other species of affectation, evincing 
a heart absorbed with the great objects which 
he wishes to recommend to. others. 

8. I have noticed in some ministers, a strik- 
ing want of dignity in almost every thing 
that they did in the pulpit. If they had occa- 
sion to give any orders to the sexton; or to an- 
nounce any publick notification ; or to address 
any one in the church, at some distance from 
the pulpit, it was done in a manner much more 
adapted to promote ridicule, than impressions 
corresponding with the sabbath and the house 
of God. If they had occasion to discharge 
saliva from their mouths, in the midst of the 
publick service, it was accomplished very iin- 



313 



ceremoniously, throwing it about offensively, 
and perhaps with noi.se, without the use of a 
handkerch ef. In short, their whole manner 
of performing; every thing they were called to 
do or say, was without taste, without that quiet 
and gentle dignity, which ought ever to mark 
what is done in the sacred desk Carefully 
guard against such coarse, repulsive habits. 
Let nothing escape you, which may tend, ei- 
ther in matter or manner, to jar the feelings of 
the most fastidious member of the assembly 
who is reasonable, or to produce an emotion un- 
friendly to that solemn christian composure 
which becomes the place. 

9. Let no* your commencement of the 
PUBI.tce service, eithfr as to \oice or manner, 
be abrupt, harsh, or loud ; but studiously gen- 
tle and rev* rential. Offences against this obvi- 
ous ruh of propriety are exceedingly common. 
Every thing that looks like haste, or the want 
of due solemnity, never fails to repel correct 
minds. And every thing in the tones of the 
voice, which indicates the absence of that sa- 
cred awe which ought to fill the mind in enter- 
ing on the duty of dispensing sacred I hings, is no 
less obvious and repulsive. Let your whole 
manner, in first rising in the pulpit, be in har- 
mony with the occasion and the place, 

10. Be not in haste to pass from one 

3 E 



314 



PART OP THE SERVICE TO ANOTHER, BEFORE 
THE PRECEDING IS FINISHED. It is by no 

means uncommon to see the occupant of a 
pulpit rise for prayer, before the psalm is com- 
pleted ; and, still more frequently, rise to com- 
mence his sermon, while the praises of God 
are going on. Nay, while the last verse of the 
psalm or hymn was singing, I have known 
several who always stood up ; turned over the 
leaves of the Bible; adjusted marks for passa- 
ges to which they wished to refer ; and seem- 
ed to be entirely absorbed in something entire- 
ly different from that part of the service which 
was then going on. I must confess, this strikes 
me as a great impropriety. Is the conductor 
of the publick service to consider himself as 
taking a part in it or not ? If he do, then, sure- 
ly, he ought not to pass from one to another, 
until the former be finished. While he is ea- 
gerly engaged in searching for passages of 
Scripture, he cannot be really uniting with his 
fellow worshippers in singing the praises of 
God from the heart, however his lips and voice 
may be employe 1. Besides ; where is the need 
of so much expedition ? Why should you be 
in haste to pass on to another exercise, until 
the preceding is completed ? If the worship of 
God were irksome, and you wished to bring it 
to a close as soon as possible ; or if you believ- 



315 

ed your sermon, to be much better than prayer 
or praise, you might be in a hurry to pass from 
th^ latter to the former. But as you would not 
be willing to avow either of these, let nothing 
that would imply either mark the progress of the 
publick service. 

11. But sometimes a still more striking in- 
decorum occurs. It is that of a minister who, 
when standing in the pulpit, while a brother is 
officiating in prayer, has been occupied, a num- 
ber of minutes before the prayer was ended, in 
looking for the psalm which was to succeed, or 
for the chapter which was to be read ; and ac- 
tually rustling the leaves for that purpose, in a 
manner audible, as well as visible, to the great- 
er part of the congregation. It is difficult to 
speak of such a practice in terms of sufficiently 
strong reprobation. It is, indeed, an offence 
against decorum so flagrant, that it is wonder- 
ful how any one who had the least desire either 
to be, or to be thought devout, could possibly 
fall into it. 

12. Let me advise you, in publick prayer 

ALWAYS TO CLOSE YOUH EYES. I should nOt 

mention this, were it not that some ministers 
of our church, and some of no inconsiderable 
eminence, have been in the habit of conducting 
publick prayer with their eyes open, to the 
great annoyance of many who witnessed the 
practice ; and were it not also, that the cele- 



316 



brated and truly excellent Dr. Doddridge, in 
his " Lectures on Preaching, &c," seems to 
give it the sanction of his advice. I am per- 
suaded that if you can, without great incon- 
venience to yourself, keep your eyes constant- 
ly shut in this exercise, if will be found much 
preferable to the opposite method. To many 
persons, the practice of seeing the eyes open 
in prayer is really painful. And when they are 
kept open, it is extremely difficult, especially 
to some individuals, to keep them from wan- 
dering to different objects, and parts of the 
church, and thus, in s me degree, interfering 
with that entire abstraction of the thoughts 
from sensible objects which is certainly desira- 
ble. 

13. Study to administer the Sacraments of 
the church in a manner adapted to make 

A DISTINCT AND SOLEMN IMPRESSION. Let there 

be no appearance of coarseness, haste, or care- 
lessness in your mode of administering those 
peculiarly interesting ordinances. As they 
mean much in reality ; so let them be seen to 
mean much in your hands. When you are 
about to administer the ordinance of B*p*ism ? 
either to adults, or infants, be careful to inform 
the persons concerned, unless you are perfectly 
sure that they are informed beforehand, of all 
the questions which you intend to address to 
them ; where and how they are to stand, &c. 5 



31 



as these are points with respect to which the 
usages of churches are not entirely uniform. In 
short, try to guard against their being taken by 
surprise, or embarrassed by any part of the ser- 
vice. In like manner, in the administration of 
the Lord's Supper, whether the communicants 
sit at tables or in pews, take care to have every 
thing so far prepared and adjusted beforehand, 
as that there may be nothing likely to occur to 
jar the feelings, to incommode, or to impair the 
solemnity of the scene. Let there be no undue 
haste ; no omission of what is necessary for 
the comfort of the communicants and others ; 
but every thing studiously ordered in such a 
manner as to render the whole occasion, as far % 
as possible, solemn, impressive, and edifying to 
all classes who may witness it. 

14. Guard against making vour publick 
services too long. The opposite to this ad- 
vice is a fault which often occurs, and which 
is always unfriendly to edification. When- 
ever weariness begins, edification termi- 
nates. It was well said by Whitejield, that 
a sermon of more than an hour long, though 
preached by an angel, would appear tedious, 
unless the hearers were angels too. Where 
there is more than one service statedly perform- 
ed, no sermon ought ever, on an ordinary oc- 
casion, to be more than forty-five minutes in 
length ; nor ought the whole service, at any 
3 p 



318 



one time, to be longer than an hour and a 
half. And if, at any time, you are compelled, 
by special circumstances, to preach longer, let 
all the other parts of the service be, in a corres- 
pending degree, abridged. Some ministers 
manifest a degree of thoughtlessness, or want 
of judgment, on this subject, truly wonderful. 
If at any time they are betrayed into an inordi- 
nate tediousness in their sermons, they seldom 
fail, at the same time, to make the portion of 
Scripture read, the prayers, and the psalms, 
all in like proportion tedious. This is extreme- 
ly ill judged, and often interferes most essen- 
tially with the edification of many hearers. It 
appears to me proper to urge this advice ' with 
especial earnestness, in reference to those occa- 
sions on which the Lord's Supper is dispensed. 
At such peculiarly solemn and interesting sea- 
sons, when the services are, unavoidably, much 
longer than those of an ordinary sabbath, I 
have often been surprised to see clergymen take 
so little care to abridge those parls of the ser- 
vice which easily admit of being shortened. 
On such occasions, by miking the sermon 
shorter than usual, and by lopping off a small 
portion from each of the other exercises, a very 
convent' nt length of the whole may be readily 
attained. 

15. Never render yourself remarkable 

BY CONTINUALLY MAKING A DISPLAY OF A WHITE 



319 



HANDK*RCHIE5> IN THE PULPIT. I Say, by 

making a display of it. To have such a hand- 
kerchief if convenient, in the pulpit, and to use 
it on proper occasions, and in a proper way, 
are by no means objectionable. But to hold 
it up frequently, and in a nourishing manner, 
as if to invite the notice of the congregation, 
is a practice unworthy of a man of sense. In- 
deed with regard to every part of your dress, 
or other appendage of your, person, never al- 
low it, on any occasion, to have the appearance 
of engaging a single thought. 

16. When you have occasion to reprove 
any disorderly person iis the house op 
God, guard against indulging or betray- 
ing irascible peeling- It is peculiarly un- 
seemly, and out of season, for a ministef of the 
gospel, in the pulpit, and in the very act of 
exhorting men to obey the commands of God, 
to lose his temper,' and give way to that which 
may even possibly be regarded as an effusion 
of anger. Do not make your reproofs from the 
pulpit very frequent, or else they will become 
cheap. When you think yourself called in 
duty to administer a reproof, do it seriously and 
solemnly, but mildly. Sometimes it is best to 
come to a full stop, and look at the individual, 
offending, in perfect silence, until every eye 
shall be directed toward him. At other times, 
it may be proper to request the sexton to attend 
3 G 



320 

to those persons whp are disturbing the con- 
gregation, and to direct them, if they cannot be 
persuaded to behave decently, to leave the as- 
sembly. Sometimes a pause, without naming 
or indicating any individual, and uttering a 
sentence or two on the importance of reverence- 
ing the name and worship of Jehovah, may an- 
swer every purpose. The cases, I presume, 
will ever be found few in which it can be neces- 
sary to administer a direct and personal rebuke. 
But, whatever may be the form of admonition 
which the case requires, deliver it in a grave, 
mild and gentle manner. Never attempt to 
taunt the offenders by sarcasm, or to turn the 
laugh on them by wit. This might do very 
well in a secular assembly; but is not proper for 
a minister of religion, and in the house of 
God. 

17. Let your deportment in quitting the 

PULPiTj AND WITHDRAWING 'F^.OM THE CHUhCH, 

be of the same gentral character with that which 
was recom n ended in approaching and entering 
it Retire as soon as you can, gravely, silent- 
ly, and alone. Discountenance the practice 
which I have known some ministers to indulge 
to a considerable ex-ent ; I m;-an that of stop- 
ping to converse w r ith a number of individuals, 
at the close of the pubSick service ; with some, 
as a mere matter of social respect and ceremo- 
ny; with others, perhaps, on the subject of the 



321 

discourse just delivered ; and with a third class 
on the subject of religion generally. In gene- 
ral, give no encouragement to any of these 
classes of persons to stop for the purpose of con- 
versing with you at this unseasonable time. 
Not the first class ; because mere social con- 
versation is extremely apt, even on the sabbatb, 
and in the house of God, to degenerate into 
worldly chat, before we are aware, and to ban- 
ish from the mind the most solemn subjects of 
contemplation in which we may have been en- 
gaged. x'Tot even, in ordinary cas s, the se- 
cond and third classes ; because, although it 
may, on some special occasions, be your duty 
to gratify those who may wish to remain a few 
minutes, for the purpose of conversing with 
you, and it might appear morose to decline it ; 
yet yielding to a practice of that kind, may be 
very injurious At the close of the publick 
service, you will generally find yourself fa- 
tigued, and often exhausted. This is a very 
unlit condition in which to enter on conversa- 
tion in reference to the most important of all 
subjects. And, frequency, has a minister, be- 
fore he was aware, materially injured himself, 
by pausing to engage in conversation, while 
fatigued with a preceding service. 

Besides, on the score of example, ministers 
ought, by all means, to be in the habit of re- 
tiring from the house of God to their places of 



222 

abode, in serious and solemn silence. What 
would be the consequence, if every hearer, at 
the close of the publick service, were to linger 
about the church, receiving and paying civili- 
ties ; maki; g social inquiries ; hearing or tell- 
ing news ; or even conversing on the subject 
of ihe minister's discourse? Is it not evident 
that a scene of noise and disorder must ensue, 
and that the practical influence of the exercises 
of the sanctuary, would probably be very tran- 
sient ? And shall a minister, by his own ex- 
ample, sanction any thing which, if it were to 
become general, would produce incalculable 
mischief? I have known many a congregation, 
especially in the country, the members of which 
were in the habit of spending a considerable 
time, both before the commencement, and after 
the close of the publick service, in social chat, 
and sometimes in that of a very light and un- 
suitable kind. And I must say, that, in gener- 
al, when I have observed this, I have been 
strongly inclined to lay a large share of the 
blame at the door of their pastor. If a proper 
example had been, in all cases, set by him, such 
a practice could not have been long kept in 
countenance. 

18. When you are seated in the pulpit with 
another minister, let your conversation 

WITH HIM BE IN A LOW AND INAUDIBLE 

voice. I have known a minister, sitting in the 



323 



pulpit with a clerical brother, to talk so loudly 
that the sound of his voice might be heard almost 
over the whole church. I have known others, 
so far to forget themselves as not only to smile, 
but to laugh outright, at something which had 
been said in the course of this pulpit dialogue. 
Every thing of this kind, makes an unpleasant 
impression, and ought to be avoided. L- 1 all 
conversation in the pulpit be conducted in a 
whisper,audible to none bu tt hose Wioare engaged 
in it ;and let the most perfect gravity of counte- 
nance be constantly maintained. There is no 
doubt that cases may occur in which a smile in 
the pulpit may be very innocent. But how shall 
the members of a congregation know when, or 
how far, it is so in any particular instance ? 
The motto of every christian, and especially of 
every christian minister on all such occasions is, 
" Shun the very appearance of evil." 

19. Sometimes when a brother occupies your 
place in the pulpit, you may be called upon to 
make a prayer, either before or after ^sermon. 
Whenever this is the case, cakefully avoid 

MAKING THE PRAYER A VEHICLE OF FLAT- 
TERY to him who has just preached, or who 
isa bout to perform that service. This is fre- 
quently done ; and yet it is obviously, in a high 
degree, both criminal and contemptible. We 
may, indeed, sometimes, almost apply to it the 
language of an inspired apostle, on another oc- 
3 G 2 



324 



casion, and call it "lying to the Holy Ghost. ,? 
Let no such impious sycophancy ever pollute 
those prayers in which a whole assembly are ex- 
pected to join. Let me also put you on your 
guard against flattering a brother, who has 
just laboured for you, in a mannerless impious, 
but still worthy of being totally condemned. I 
refer to the manner in which many ministers 
are in the habit of making their grateful acknow- 
ledgments to their brethren, for the official 
help afforded them ; too frequently in the style 
of flattery, sometimes in that of a very gross 
kind ; lauding their sermons in strong terms ; 
and addressing them in a way which, if it do 
not minister to their vanity, it is because it is 
too fulsome to be mischievous. Shun every 
approach to this sin To thank a brother for 
his services, if they be really valuable, is, in 
common, quite enough. If there be, in any 
case, a call to go further, and to express a fa- 
vourable opinion of a sermon, let it be done with 
studied moderation, and always rather fall be- 
low the truth than transcend it. 

20. When you appear in the sanctuary as an 
ordinary hearer, let your deportment ever ex- 
emplify those rules of serious, meek, and re- 
spectful ATTENTION WHICH YOU INCULCATE 

on others. It has been remarked, that seme 
clergymen are among the most inattentive and 
irreverent hearers that enter the house of God 



325 



Perhaps one of the infelicities of their profes- 
sion is, that they are too apt to hear as cri ticks ; 
to be constantly measuring the discourses of 
others, by those canons of composition, which 
they have been in the habit of regarding as ob- 
ligatory ; and when these are palpably violated, 
to manifest by their looks and manners, the 
disrespectful feelings which occupy their minds. 
Hence, they turn away from the preacher, as if 
desirous of escaping from the sound of his 
voice, gaze about the house, or lean down their 
heads, as if endeavouring to compose themselves 
to sleep. I have also known ministers who 
were in the constant habit of placing them- 
selves, during publick prayer, conducted by 
others, in such postures, and to indulge in such 
employments, as have, to say the least, very 
little of the appearance of devotion. Some 
clergymen, during publick prayer, are frequent- 
ly, if not generally, employed in looking round 
the church, in adjusting their dress, in fixing 
their hair, and in constantly changing their pos- 
ture, as if impatient of the continuance of the 
exercise. All this is indecorous in any one ; 
but especially in a minister of the gospel. If 
he allow himself thus to act, what can be ex- 
pected from the mass of hearers, who always 
look to those who sustain the sacred office to go 
before them in devotion, purity, and every 



326 



thing that is ornamental in christian deport- 
ment ? 

To this point allow me to direct your par- 
ticular attention. Let none have occasion to 
say, that your devotion is official, not per- 
sonal ; and that, when you are out of the pul- 
pit, you can be as remote from the solemnity 
which becomes the house of God, as any of 
your neighbours. On the contrary, let your 
serious countenance, your wakeful, erect, fixed 
attention, your meek, respectful air, your uni- 
versally devout manner, even when you are 
seated among others, as a common worshipper, 
manifest that you are yourself really engaged 
in those things which, from the pulpit, you re- 
commend to others. Remember that, if your 
performances in the pulpit, from sabbath to sab- 
bath, put to the test your ministerial gifts ; 
your manner of attending on the service of the 
sanctuary, as a common worshipper, puts to an 
equally decisive test your christian graces. 
When you join, then, in the devotions led by 
another, and listen to instruction from a bro- 
ther's lips, endeavour to lay aside the feelings 
of the minister, and to sit, as an humble, can- 
did learner at the feet of the Saviour's servant ; 
recollecting that, if you are saved, it must be by 
the same rich grace ; and if edified and com- 
forted, it must be by the same simple, precious^ 



327 



humbling truths and promises which you re- 
commend to the most illiterate of your hearers. 
In a word, I am persuaded that ministers, by 
their exemplary manner of attending on the 
ministrations of others, may, and often do, 
preach as solemnly, and impress those around 
them as powerfully, as by the best services 
which they ever perform in the sa-cred desk. 

21. Avoid MUCH EXPOSURE TO COLD AIR IM- 
MEDIATELY AFTER LEAVING THE PULPIT. You 

ought to oe aware that cold air received into 
your lungs, or striking on your body, while 
you are warm with speaking, is peculiarly dan- 
gerous, and may be productive of fatal mischief. 
Carefully avoid such exposure, especially in 
very damp or piercing weather. When you 
leave the church, in such weather, throw around 
your person a warm cloak. Hold it up in such 
a manner as completely to cover your mouth 
and nostrils ; and take care to inhale none but 
the air which is inclosed, and the temperature 
of which is moderated, by your cloak. And, 
let me add, take all these precautions at night 
with very particular care. Some preachers, 
after having addressed crowded assemblies, in 
very cold weather, in the evening, do not scru- 
ple to ride home, several miles, at a late hour. 
This is always dangerous, and ought never be 
done without wrapping up with peculiar care, 



323 

and using every precaution to guard your body 
and lungs against the night air. 

22. When you have been a hearer, do not 

QUIT THE CHURCH CRITICISING ON I HE SERMON, 
AND ESPECIALLY IN AN AUDIBLE VOICE. This 

is not unfrequentiy done ; not always in the 
happiest manner ; and sometimes, unfortunate- 
ly, within the hearing of the preacher. The 
character of a criticising hearer of serrr on*, is 
not a very good one at best. He is not likely 
to obtain much practical benefit from hearing. 
And when he proclaims his criticisms, at the 
very door of the sanctuary, or on his way 
from it, he,perhaps, extends an injury to others. 
Always br a candid hearer of other men's ser- 
mons. When you can speak favourably of 
them, do it ; but not noisily or puhiickly. 
When you are constrained, if you say any thing, 
to censure, give utterance to yonr sentiments 
as gently and as privately as possible, consist- 
ently with christian integrity. 

23. Finally ; as I advised you to go from 
your knees to the pulpit, so I would, with 
equal earnestness, advise that you go fkom the 
pulpit to tour knees. If you are faithful, 
you will often exhort your hearers to retire 
from the church to their closets, to meditate, 
and implore the divine blessing, on what they 
have heard. And why is it not equally the 



329 



privilege and duty of ministers to meditate and 
implore a blessing on what they have said ? 
Nay, has not the spiritual guide more numerous 
and more solemn reasons for following all his 
efforts wilh his prayers, than any other person? 
It was well remarked by an old divine, that 
"the minister who is more before his people in 
publick, than he is before God for them in pri- 
vate, has little reason to expect a blessing on 
his labours." 



LETTER XI. 



And the Apostles and Elders came toge- 
ther for to consider of this matter. 

Acts xv. 6. 



CONDUCT LY CHURCH JUDICATORIES. 



My dear young Friend, 

I have repeatedly had occasion to observe, 
that every part of the deportment of a minister 
is important, both to himself and the church. 
He cannot be said, in the discharge of any offi- 
cial duty, to act for himself alone. In all that 
he does, the whole body of Christ has an inte- 
rest. But this remark applies to no part of his 
duty more strongly, than that which he per- 
forms as a member of the Judicatories of the 
Church. When a minister takes his seat in any 
one of these Judicatories, he places himself in a 
situation in which every thing that he says and 
does, may, for what he can tell, exert an influ- 



!S1 



ence to the remotest bounds of the Church to 
which he belongs, and may have a bearing on 
the comfort, respectability and usefulness of his 
brethren, as well as himself, to an extent which 
no one, at present, can measure. In this situa- 
tion, he is called continually to act with others, 
as well as for others ; and almost every hour to 
give a touch, more or less important, to the Ark 
of God. 

To suppose "a steward of the mysteries of 
God, " capable of addressing himself to duties 
so peculiarly interesting and momentous as 
these, with levity or indifference, would be to 
suppose either a want of consideration, or a 
want of principle, truly deplorable. Here, if 
ever, he ought to be awake to all the solemnity 
of his situation ; and to be anxious to summon 
to his aid all those dictates of wisdom and holy 
fidelity whieh he continually needs. He who 
does not feel deeply serious, when he is about 
to deliberate, with his brethren, on the great 
concerns of the Redeemer's kingdom, and to 
take steps which may vitally affect that king- 
dom, not only in a single congregation, but in 
many congregations, has little indeed of the 
spirit of a Cu watchman on the walls of Zion*" 
And he who is not aware of the danger, that 
his own prejudices, passions, and folly may in- 
terpose an unhallowed influence in all his delib- 
erations and discussions on these great concerns, 
3 H 



332 



will not be likely tc be much employed hi 
watching and praying against that influence. 

I must say, that there appears to me much 
ne r d of attention to this subject. It has seldom 
been my lot to witness the proceedings of any 
of the higher Judicatories of the Church, either 
as a member or spectator, without having occa- 
sion, as I thought, to lament that correct views 
and habits, in relation to this matter, were not 
more prevalent. I have seen excellent men ex- 
pose themselves, give pain to others, and even 
embarrass ecclesiastical business, by mere inad- 
vertence. And I should certainly have esteem- 
ed it a happy circumstance for myself, if* I had 
been put on my guard, in early life, against 
many of those mistakes and faults into which I 
fell, from want of suitable instruction ani train- 
ing, on a point so deeply interesting to all who 
wish to see dignity, order^ wisdom, brotherly 
love and piety marking the proceedings of eve- 
ry ecclesiastical body. 

It will readily occur to you that there is an 
importance attached to this subject which is al- 
together peculiar. In State Legislatures, in 
Congress, and in most of the secular deliberative 
Assemblies which convene, the time which 
may be spent in their sessions is not rigidly 
limited. If the debates be protracted, and they 
eannot complete their business in three or four 
weeks, they may take, if they see proper, dou- 



33; 



ble or treble that period. And if a high degree 
of heat, disorder, or even violence should un- 
fortunately mark their proceedings, decent 
people may deplore jt, but the great interests 
of Religion may not be materially comprooiit- 
ed, inasmuch as they are not religious bodies. 
But it. is otherwise with our ecclesiastical judi- 
catories. For various reasons, they cannot 
possibly continue to sit beyond a very few 
days. Every moment, therefore, is to them 
doubly precious. Of course, every moment's 
interruption, and every unnecessary, worth- 
less, speech, become serious evils ; evils to the 
cause of Christ : and whenever heat, disorder 
or violence occur among the Ministers and El- 
ders of the church, religion bleeds at every 
pore. As ecclesiastical judicatories are purely 
religious bodies, so they ought to bear a 
religious ( haracter, in all their delibera- 
tions, and in every movement. Surely, then, 
this is a concern in which all our wisdom as 
men,and all our piety and prudence as christians, 
are most solemnly pui in requisition. 

This subject is so extensive that I cannot un- 
dertake to consider it in its minute details 
Permit me, however, to suggest a few gene- 
ral counsels ; and to accompanv each, as I 
proceed, with some brief explanatory or cor- 
roborative remarks And 

1. My first counsel is, that you #ake a 



334 



POINT OF BEING PERFECTLY PUNCTUAL IN AT- 
TENDING ON EVERY JUDICATORY OF THE 
CHURCH IN WHICH IT IS YOUR DUTY TO BE PRE- 
SENT. 

This is a duty of far more deep and vital 
importance than most ministers appear to ima- 
gine. The faithful discharge of it bears rela- 
tions, and exerts an influence which, unless I 
am deceived, are seldom duly considered. 
Among the many reasons which might be ur- 
ged in favour of this opinion, the following are 
certainly entitled to your serious regard. 

(1.) Your ordination vows, will demand 
constant attention to this duty. In that solemn 
hour, when you kneel before God, and, sur- 
rounded by the church and her ministry, re- 
ceive the imposition of " the hands of the Pres- 
bytery, " you will promise to be "subject to' 
your brethren in the Lord," and to be "faith- 
ful and diligent in the discharge of all the pub- 
LiCK,as well as the private duties of your office." 
Now, there is scarcely any publiek duty more 
important than that for which I am pleading. 
Of course, he who neglects it, violates his so- 
lemn engagements. Nor is this alL 3?hese 
judicatories form an essential feature of Pres- 
byterian church government. To abolish them, 
would be to abolish Presbyterianism. Conse- 
quently he who allows himself habitually and 
unnecessarily to neglect attendance on them — is 



3iio 



unfaithful to his solemn profession — is no 
presbyterian in faot, whatever he may be in 
name, 

(2.) If these ecclesiastical assemblies oua;ht 
to be maintained, then it is plain that all who 
are properly members, ought to be punctual in 
their attendance, on the principles both of 
equity and benevolence He who negiects 
them, thereby refuses to render his share of 
service to the church, and throws an additional 
and unequal burden on those of his brethren 
who make conscience of attending. Is this 
consistent with good morals, to say nothing >>f 
higher considerations ? It is, certainly, not do- 
ing to others, as we would that they, in like 
circumstances, should do to us, 

(3.) A punctual attendance on the ecclesias- 
tical judicatories to which a minister belongs, 
is indispensable to his attaining a high and 
desirable standing among^his brethren, and 
enjoying their affectionate confidence. It is 
the remark of one of the wisest and most ve- 
nerated ministers of the Presbyterian church 
now living, that "he has ne\ r er known a min- 
ister, in our connexion, who was either very- 
useful, or very respectable, that did not give 
his presence at Presbytery, Synod, and Assem- 
bly, whenever that duty became incumbent."* 

* Rev. Dr. Green. Charge, at the Ordination of 
Messrs. J* B. Linn, $c. 

3 i 



336 

The reasons are many and obvious. The min- 
ister who seldom appears among his brethren, 
in their ecclesiastical meetings, has, commonly, 
but little intercourse with them, as ministers, 
at all. He is, consequently, but little known 
to them Of course, he cannot possibly enjoy 
much of their confidence, or have much influ- 
ence among them. They see little of him in 
person ; but they habitually witness his negli- 
gence and deficiencies. Will these be likely 
to command either their respect or' their love ? 
The minister, then, who unnecessarily absents 
himself from the judicatories of the church, 
does a complicated injury to the cause of Christ; 
but he injures his own character, standing, and 
influence in the sacred office, quite as much, if 
not more than any other interest. 

(4.) A punctual attendance on the ecclesias- 
tical assemblies under consideration, is the best 
school in the world in which to study Church 
Government. I know that you have read 
books, and heard lectures on. this department 
of theological study. But the knowledge de- 
rived from books and lectures, is apt to be the- 
oretical, and to make but a slight impression 
on the mind. When you come to occupy your 
seat, and act your part in ecclesiastical judica- 
tories, you see the great principles of church 
government, as it were, embodied and exhib- 
ited in actual cases. And being called upon 



closely to contemplate these cases, to study 
them, to view them under various aspects, and 
to listen to ample discussions on their real met- 
its ; — we may be said, in these circumstanc 
to enjoy advantages for investigating princi- 
ples, and having the results of investigation 
deeply and strongly impressed upon our minds 
which no retired study can so well furnish, 
Whatever may have been your previous read* 
ing, never expect to iind yourself expert in 
comprehending and applying the great doc- 
trines of church government, unless you have 
studied them much on the floor of judicato- 
ries. If you carefully observe what passes, 
you will observe men of excellent minds, who 
are not in the habit of attending those judica- 
tories, often betraying a degree of ignorance, 
on some of the very first principles of church 
discipline, as ludicrous as it is disreputa- 
ble. 

(5.) Finally; a due attendance on the assem- 
blies under consideration, is one of the best 
means of obtaining, and constantly extending 
and improving a connected knoioledge of the 
history of our church. Whatever other part 
of ecclesiastical history a minister is ignorant 
of, he ought, certainly, to be well acquainted 
with the history of his own church ; and espe- 
cially of that portion of it which is embraced 
within his own time. But even this portion 
3 K 



33S 



-will not be thoroughly gained and kept up by 
any member who is not in the constant habit of 
attending on the judicatories of his church. 
Before these assemblies all the principal facts 
are made to pass. And they appear there with 
a life and force much more impressive, much 
more likely to be remembered, and in connex- 
ions and circumstances better adapted to leave 
their appropriate les*on.s, than if contemplated 
only by means of an oral statement, or a print- 
ed page. Show me a Presbyterian minister 
who is familiarly acquainted with the history 
of his own church, and especially since he en- 
tered her ministry, and I will without hesita- 
tion, show you a man who has been con- 
stant and punctual in attending on her judica- 
tories. 

It is evident, then, whether we consider the 
honour of our religion — the edification of the 
church — the fulfilment of our official vows — 
the duty which we owe to our fellow-servants, 
— the promotion of our own respectability and 
influence among our clerical brethren, — or the 
extension and improvement of our own ecclesi- 
astical knowledge, we ought to make a point 
of appearing, as punctually as possible, in every 
judicatory of the church in which we have a 
right to occupy a seat. 

2. JMake a point, not only of attending 

EVERY MEETING, BUT ALSO OF BEING PUNC- 



339 



T¥ALLY PRESENT AT THE OPENING- OF THE 

judicatory. It is possible that the first acts 
of business may be, decisively, the most im- 
portant. In this case, tardiness may be quite 
as injurious"as total non-attendance. And even 
if this be not the case, as most commonly it is 
not ; a variety of things may pass before your 
arrival, absolutely essential to an intelligent and 
connected view of the whole proceedings. 
Let no ordinary engagement interfere with 
perfect punctuality in this matter. Be on 
the ground among the earliest ; and you will 
find more advantages connected with such a 
system than I can well enumerate. To say no- 
thing of many other considerations, what right 
have you to occupy the time and swell the 
minutes of the judicatory by compelling them 
to receive and record your apologies for delin- 
quency ? 

3. I would advise you to prepare for at- 
tendance ON EVERY JUDICATORY, BY SERIOUS 
RETIREMENT, MEDJTATION AND PRAYER. 

If every " creature" that, we enjoy ought to 
be " sanctified by the word of God and prayer" 
— surely this ought to be more especially the 
case with one of the most important official du- 
ties in which we can possibly engage. When 
we are about to meet with our fellow servants, 
as a judicatory of Jesus Christ ; to deliberate 
and consult respecting the interests of the Re- 



340 

deemer's kingdom ; to act together, in our 
publick and ministerial character, not merely 
ibr the welfare of a single soul, but for that of 

.ny congregations, and, perhaps, of the whole 
church with which we are connected ; and 
when we know not how far the influence of 
what we say and do may extend ;— surely we 
ought to address ourselves to all such duties, 
with the most serious consideration, and with 
humble, importunate prayer for all that wis- 
dom, and guidance, and strength which we 
need. I had almost said, if there be any occa- 
$io?i on which a man of enlightened piety, 
should feel deeply serious and devout, it ought 
to be on the approach of such an assembly. 

Let me advise you, then, whenever you are 
about to attend any church judicatory, and es- 
pecially those of the higher kind, in all the 
movements of which large and momentous in- 
terests are involved; to set apart a portion of 
time for special prayer, with a particular view 
to this object. If you be about to take your 
seat in a Syn6d, or in the General Assembly, 
let the whole day before you set out, if prac- 
ticable, be observed as a day of solemn prayer, 
accompanied with fasting. If the discharge of 
necessary duties preclude the possibility of this, 
as may sometimes be the case, make a point 
of redeeming at least one hour for special re- 
tirement and devotion, in reference to your an- 



341 



ticipated engagement. And in this solemn 
hour, endeavour to ponder deeply in your 
heart, and to spread before the Lord, all the 
magnitude and difficulty of the work which 
you have in prospect ; and all the temptations 
and dangers to which you may be exposed, from 
your own infirmities, and those of others. Pray 
that you may be inspired with heavenly wis- 
dom in all the business that may come before 
you : that you may be enabled, in ( very case, 
to take just views of truth and duty : that you 
may be guarded from prejudice, from passion, 
and from every unhallowed temper : that you 
may be enabled always to act from the purest 
motives, and with a single eye to the Redeem- 
er's honour : that you may be preserv d from 
"giving a wrong touch to the ark," either ig- 
norantly or presumptuously : that you may 
not be be permitted, unnecessarily or impro- 
perly, to wound the feelings of those with 
whom you may be called to act : and that in all 
the proceedings of the judicatory, you may be 
enabled to judge and act in such a manner as 
that the peace, purity, and edification of the 
body of Christ may be happily promoted. 

Nor ought you to forget, in these moments 

of humble and tender approach to the king of 

Zion, to pray for the/brethren with whom you 

are about to act, as well as for yourself. Pray 

3 k 2 



342 

that they may be so enlightened, aided, sanc= 
tified, counselled and controlled in every thing: 
may be so guarded from the influence of erro- 
neous views, and from the ebullitions of un- 
hallowed feeling, that. "all things may be done 
decently and in order," and may issue in the 
advancement of the great cause of truth and 
righteousness. If every member of ecclesias- 
tical judicatories attended their meetings, re* 
spectively, under that kind of influence which 
such exercises, faithfully conducted, would be 
likely to inspire, how different would be their 
aspect- and tfteir results, from those which we 
frequently witness ! 

4. Not only engage in these exercises before 
the judicatory assembles ; but endeavour eve- 
ry D4.Y, THROUGH THE WHOLE OF ITS SESSIONS, 
TO NOURISH YOUR CONSCIENTIOUSNESS IN RE- 
FERENCE to this matter. Ponder much 
and frequently, more especially on the intro- 
duction of each new article of business, on the 
nature and importance of the duties devolving 
on the body. Labour and pray without ceas- 
ing, that a deep sense of the majesty and glory 
of Zion's King ; of the unspeakably interest- 
ing character of his kingdom \ and of the so- 
lemnity of every step which has a bearing on 
that kingdom, may dwell upon .your own 
mind, and the minds of others^ in every part 



318 



of the business in which you engage. If you 
desire to be constantly watchful, constantly 
wise, constantly directed and aided in the best 
manner, you must daily and hourly ask for it. 
I know of no situation in which you will more 
urgently need the constant supplies of heaven- 
ly grace, than when standing among the re- 
presentations of the church, to consult respect- 
ing her delicate and dearest interests. 

5 When you take your seat in an ecelesias- 
tical assembly, do not expect too much of 

THE PLEASiNG AND EDIFYING KIND. I have 

known some young ministers, who, the /irst 
time they attended such an assembly, were 
greatly disappointed, and even disgusted. 
They had formed to their own minds a pic- 
ture of ideal excellence, which can never be 
realized in this imperfect world. It seemed 
not to have occurred to them, that diversity 
of opinion, and an ardent manner of express- 
ing opinions, on both sides, would be likely, 
in any case, to mark the proceedings of eccle- 
siastical men. They forgot that even in the 
Synod of Jerusalem, made up as it was of ve- 
nerable Apostles and Elders, there was "much 
disputing." They forgot that Paul "with- 
stood Peter to the face," because he thought 
that "he was to be blamed," on a certain matter 
of ecclesiastical business, to which, probably, 
the inspiration of neither extended. If things 



344 

of this kind occurred then, how much more 
may we expect them to occur now ? Besides, 
it ought to be recollected, that, even when an 
assembly of pious men are entirely agreed re- 
specting the general propriety of a certain mea- 
sure, they may differ greatly, and not without 
reason, as to the best mr-ans of accomplishing 
it ; and it were bard, indeed, to deprive them of 
the privilege of discussing, and, even at con- 
siderable length, the probable tendency of the 
alternate means proposed. Every one ac- 
quainted with ecclesiastical bodies, knows, that, 
not un frequently, those who were most warmly 
in favour of a projected plan, and, in the out- 
set, most impatient of opposition to it, have, 
after half a day's or a day's discussion of the 
subject, seea difficulties in the plan which they 
had not discerned before, and become quite as 
willing to abandon it as any persons present. 
Who can tell but that such a discussion, irk- 
some as it sometimes is, may be the instrument 
of more good to the Church of God than half 
a dozen common sermons ? That this may be, 
and, indeed, often has been the case, I think 
there can be no reasonable doubt. 

I know that some excellent men, of a queru- 
lous or fastidious turn of mind, frequently have 
in their mouths the complaint of the famous 
Gregory Nazianzen* who said that "he never 
saw any good resulting from Synods or Coun- 



345 

cils." This is the sentiment of a narrow or a 
cynical mind. Did no good result from the 
Synod- whose meeting and "decrees" are re- 
corded in Acts xv. ? Did no good result from 
the Council of Carthage, in 253 ; from that of 
Nice, in 325 ; from the Synod of Dort, in 
1 6 18, or from the Assembly of Divines at West" 
minster, in 1643 ? My dear young friend, do 
not indulge in this querulous temper. Make 
allowance for the imperfections of men. If you 
see any thing wrong in a church coart, you are 
not bound to approve it. Nay, in most cases, 
you are bound freely and openly to bear testi- 
mony against it But to indulge a disposition 
to condemn all church courts in the gross, be- 
cause we occasionally <ee what is undesirable 
in their proceedings, is just as unreasonable as 
to condemn all civil courts of justice, as useless 
or pernicious, because we now and then witness 
a revolting scene, arising from the want of skill 
or of fidelity in those who conduct them. Let 
the government of the church be administered 
under what form it may, human frailty will at- 
tend the administration. While you mourn 
over this, let it not tempt you to become disaf- 
fected to the regular support of ecclesiastical 
government and discipline. See that as little 
as may be of this frailty be found with your- 
self ; and, for the rest, pray without ceasing that 



346 

it may be restrained, removed, or overruled 
for good. 

6. When you have taken yOur seat in any 
Judicatory, be consctkntiously punctual in 

ATTENDING ON ALL ITS SESSIONS. GlVE YOUR- 
SELF WilOLLiT TO THE BUSINESS OF THE 
BODY. 

Ther** is a fault, in this respect, which is in- 
dulged so frequently, and to such an extent, as 
to produce an amount of evil truly formida- 
ble. It is well known, that a number of those 
who attend on the higher Judicatories of the 
church, when they convene in large cities ; 
and especially of those who are commissimedto 
sit in the General Assembly, at Philadelphia, 
employ only a part, and sometimes a very small 
part of their time, after taking their seats, in 
attending to the duties which devolve upon them 
as members. They make no scruple of engag- 
ing in parties of pleasure, and in plans of secu- 
lar business, which take tnem away, time after 
time, for a number of hours, or, perhaps, for a 
day together from the body which they profess- 
edly came^o attend ; and for which, perhaps, 
they receive a compensation. And, even when 
they in a sort attend, they are scarcely ever 
punctually present at the hour of meeting ; but 
generally from half an hour to an hour behind 
the time. The consequence is, that, when in- 



347 

quired for, they are frequently not to be found; 
and when they come in, it is often in the midst 
of a discussion, or in the midst of the reading 
of an important paper, without a knowledge of 
which the cause under consideration cannot pos- 
sibly be understood. In these circumstans.es, 
with what face can a conscientious man stand 
up, and request such a paper to be read over 
again, and a statement of facts— it may be a 
long one — made before his arrival — to be re- 
peated, to accommodate him, who has been 
criminally neglecting his duty ? Yet he must 
either make this modest requ st, to the great 
annoyance of all the more punctual members ; 
or forbear to vote when the cause is ultimately 
decided ; or, what is still worse, for the sake of 
avoiding trouble, vote in the dark, and run the 
risk of giving his influence to the cause of false- 
hood or injustice. 

From the moment, then, that you take your 
seat in any Judicatory, I counsel you to make a 
point of being punctual and constant in your at- 
tendance on all its sessions. Never allow your- 
self to be absent a single moment, %f you can 
possibly avoid it. Ever be amoqg the number 
of those who make conscience of being present 
as early and as uniformly as the Moderator; 
who never leave the body till he has descended 
from his chair ; and who never fail to unite in 
those prayers for the Divine presence and bless- 



34S 

ing which open and close every session. In 
short, be exclusively devoted to the business of 
the Judicatory. As far as may be necessary for 
unfailing attendance until it is finished, lay aside 
every interfering engagement and care. The 
advantages of this habit are so numerous, so 
important, and so obvious, that I am persuaded 
it is not necessary to dwell upon them in de- 
tail. 

7. When you are sitting in a Judicatory, be 

UNIFORMLY ATTENTIVE AND iSe'voTED TO THE 

BUSINESS, AS IT IS GOING ON. ' ■ ■ 

It is very possible for a member of a Judica- 
tory to be punctually and constantly present at 
every session ; and yet to pay very little of such 
real attention to- the. business as deserves the 
name. Some sit reacfing a newspaper, or a new 
pamphlet : others are, a great part of the time, 
conversing with those who are so unfortunate 
as to sit near, them ; sometimes on the subject 
under discussion, but more frequently on one 
altogether foreign. . And this, often, at the ex- 
pense of disturbing the whole Assembly ; and, 
at any rate, at the expense of turning off the 
attention of all with whom they converse, for 
the time being, from the subject before the bo- 
dy. I have seen respectable and excellent men, 
Who appeared to be incapable of sitting silent 
in a deliberative assembly for five minutes to- 
gether ; who rendered themselves conspicuous 



349 



by whispering and laughing in the midst ofthe 
most solemn discussion ; and who came, at 
length, to he shunned as a nuisance, by all who 
wished to pay fixed and undivided attention to 
the business before the Judicatory. 

This is a fault which every one who regards 
either his reputation or his usefulness, ought to 
avoid. Let secular men, in their assemblies, 
walk aboui, and converse, and make a noise, 
while others- are«,speaking. Let them be regard- 
less of the ieelmgs of their fellow members ; 
let them violate equally the laws of urbanity 
and benevolence, and run the risk of disturbing 
the whole body by their unceremonious expres- 
sions of indifference or contempt. It certainly 
ought not to be so in - ecclesiastical bodies. 
There every member ought, even at the ex- 
pense of no little pain to himself, to learn the 
important art of giving silent and close attention 
to every speaker, and to all that passes. When- 
ever he attempts to hold a private conversa- 
tion, in -the midst of business, with a fellow 
member, his own attention is, of course, for the 
moment, withdrawn from what is going on ; 
and he treats his fellow member badly by con- 
straining him, perhaps against his inclination, 
to be guilty of the same ill manners with him- 
self. I have often known a member, after hav- 
ing his own attention, and that of one or two 
others, thus withdrawn, for a few minutes, by 
3 L 



350 



a private conversation, to rise and ask questions. 
or make a speech, which he would never have 
thought of uttering, if he had heard what pass- 
ed while his attention was diverted. Repect 
for your brethren, then; respect for yourself; 
and regard to the proper order and despatch of 
business, should ail prompt you early to fix the 
habit of paying uninterrupted atU iition to the 
business of every judicatory in which you are 
sitting. Resist every solicitation to the contra- 
ry, from whatever quarter it may come. Ne- 
ver allow yourself on any occasion, except one 
of the extrtmest urgency, to go into a delibera- 
tive assembly, and call out a member, in the 
midst of a debate, for the purpose of convers- 
ing with him ; nor allow yourself, in similar 
circumstances, to be called out. During the 
ten minutes which may pass in such an absence, 
the most important statements and reasonings 
relating to the cause in hand, may be presented. 
They, of course, will bt lost to you. And by 
giving your vote, without a knowledge of them, 
you may be quite as likely to trample on truth 
and justice as to support them. I have often 
wondered how conscientious men, when they 
reflected that, by occupying a seat in a judicato- 
ry, they had a solemn trust committed to 
them, could so frequently abuse it in the man- 
ner that has been suggested. Especially have 
I wondered to see this so frequently done in 



351 

the Genera] Assembly, by men formally dele- 
gated, as the representatives of Presbyteries, to 
perform a certain duty ; and above all, perhaps, 
by a man who was the only commissioner pre- 
sent to represent the Presbytery from which 
he came ! Surely such an one is peculiarly 
bound to be always present, to neglect, nothing, 
and to let nothing that passes escape him. 

S. When you take your seat, in any judicato- 
ry, especially in one of the higher classes, I 
would earnestly recommend that you carry 

IN YOITR POCKET A COPY OP THE RULES OP THE 
BODY, AND THAT YOU CAREFULLY AND RE- 
PEATEDLY READ THEM OVER BEFORE BUSI- 
NESS COMMENCES.' 

Few young ministers, and, indeed, few of 
any age, are so perfectly familiar with the rules 
of judicatories, as not to be the better for hav- 
ing their memories refreshed by repeated re- 
perusals. This is evident from the frequency 
with which the plainest rules are violated, not 
by the inexperienced merely; but by those who 
ought, long since, to have known better. Do 
not think it superfluous, then, to aid your me- 
mory by a new perusal every time you are call- 
ed upon anew to take your seat in a church 
court. Endeavour to render the rules in ques- 
tion as familiar to your mind as your alphabet; 
so that, at length, even an inadvertent infrac- 
tion of them may be impracticable. The ad- 



352 



vantages which this will confer upon you in 
the transaction of business, will be numberless, 
and of inestimable value. It will not only 
prevent you from falling into many a blunder 
yourself; but will also give you an influence 
among your brethren, and impart a weight to 
your opinion on points of order, which no man 
ought to deem of s nail value. Besides ; in the 
course of the business an appeal to the " Form 
of Government" of the church often becomes 
necessary. If you have no copy of your own 
in your pocket, you must walk from one part 
of the house to another to obtain a sight of it. 
This, unavoidably, gives rise to noise and dis- 
order. Only suppose a number of members 
in this destitute situation, and under the neces- 
sity of doing the same thing, and how much 
confusion becomes inevitable ! 

9. I would earnestly advise every young 
minister to speak very little the first 

TWO OR THREE TIMES THAT HE OCCUPIES A 
SEAT IN THE HIGHER JUDICATORIES OF THE 
CHURCH. 

The late venerable Dr Rodders of New- 
York, often mentioned to me, that during th$ 
first two or three sessions of the old Synod 
(then the highest judicatory of our church) 
which he attended, when a young; man, he 
never opened his lips, unless it were to ask a 
question, or. by a word or two, modestly to so- 



o5o 

licit information. And he often expressed the 
deepest disgust, when he saw young men, the 
very first time they appeared in a Synod, or a 
General Assembly, making more frequent and 
longer speeches than, perhaps, any other in- 
dividuals in the body Many a young minis- 
ter, in the outset of his official career, has 
lowered his own character tor wisdom and dis- 
cretion, a number of degrees, in the estima- 
tion of his brethren, by allowing himself to 
take such a course. So flagrant a violation of 
every principle of dignity and prudence is apt 
to be long remembered. 

The art of transacting business wisely, ex- 
peditiously, and with suitable temper, in a 
deliberative assembly, is not to be learned in 
an hour, or a day. To do it well, requires . 
close observation ; considerable experience ; 
watching the manner, course, and success of the 
best models ; much attention to the discipline 
of our own feelings ; and a frequent conning 
over of the lesson — which we are always slow to 
learn— that other people have knowledge and 
wisdom, as well as we ; and that opposing us, 
is not, always, infallible testimony that our op- 
ponent is wrong. All this requires time. 
The first two sessions of ecclesiastical bodies 
that you attend, then, are by no means too 
much for you to pass as a close, vigilant, si- 
lent learner. Rely on it, for any young min- 

o M 



354 

ister to wish that distinguished precocity should 
mark his efforts as a speaker in church courts, 
is seldom — never wise. 

Your own good sense, my dear Sir, will rea- 
dily suggest to you, ihat the general rule which 
I have here laid down, is, in some cases, at 
least, to be followe4 with much aliowunce. 
Sometimes a very young minister may be the 
only member present from a quarter of the 
church irom which important informal 
desired. In this case, he must give itj or it 
cannot be received It may happen, too, that 
when a deeply interesting cause is about to be 
decided, a member who attends for the first 
time, mav be in possession of facts and views 
in relation to it which appear to him exceed- 
ingly important in leading to a just decision. 
In such a case he certainty ought not to shrink 
from the task of imparling them. But. in all 
cases whatsoever, in which a very young 
member rises in a Synod, or in a General As- 
sembly, let it be manifest that, he does it reluc- 
tantly. Let it be seen that he is actuated by 
an unavoidable call of duty. Let modesty and 
humility mark every word he utters. Let 
there be no impassioned oratory, no positive- 
ness, and no reference to what has been said 
by others, but with the most filial respectful- 
ness. 

10. During the first ten years of your minis- 



liho 

try, do not, in ordinary cases, rise to express 
your opinion in church judicatories, until you 

HAVE HEARp SOME OF THE MORE AGED AND 

experienced express their's. If there be 
any situation in which we should suffer age to 
speak, and grey hairs to teach wisdom, it is in 
church courts, where experience and piety are 
the best counsellors. In the earlier periods of 
the General Assembly of the Church of Scot- 
land, young men seldom rose to speak until 
they were invited by the Moderator, and ne- 
ver until a number of their supenours in age 
had previously delivered their judgments. — In 
later times the practice has been in a consider- 
able degree different in that respectable body. 
In the Associations of New England, a very 
dignified example in this respect has been long 
set, and is still, it is believed, retained. My 
advice is that you imitate this example. The 
more carefully and uniformly you do so, the 
more likely will you be to judge wisely, to 
speak to the purpose, and to prove a blessing 
instead of a nuisance in every church court m 
which you appear. 

11. Guard against very frequent, or very 
long speaking, in ecclesiastical judicato- 
RIES, AT ANY AGE. 

No member of any deliberative assembly, 
either ecclesiastical or civil, ever allowed him- 
self to be a very frequent, or a very long 
3 N 



356 



speaker, without depressing his influence, and 
of course diminishing the respect with which 
he was heard, Whatever a man's talents may- 
be, he must not be vpon his feet on every ques- 
tion or he will soon be made to feel that he 
cannot command the undivided and respectful 
attention of his audience on any question. 

The celebrated Dr. Wiiherspoon spoke very 
seldom in church courts ; and his speeches 
were very rarely longer than from ten to 
twenty- five or thirty minutes. He gener- 
ally waited until he had heard a numher of 
other speakers, and until, from the debates on 
both sides, he was confident that he was in 
possession of all the principal facts, and of the 
principal arguments on which each p<rty relied. 
Hence his speeches were always directly to the 
purpose ; never tedious ; and commonly in a 
high degree lucid and convincing. He was 
able, in this way, to disentangle the most com- 
plicated subjects, and to take the most impar- 
tial views ; and seldom failed of carrying with 
him a large majority of the body. Few men, 
indeed, can be compared with Dr. Wither- 
spoon, who was entitled and expected to take 
the lead in every assembly of which he was a 
member, and who was, in every view, war- 
ranted in reserving himself for important occa- 
sions. Every one, of course, is not qualified 
t© aim at that which he, often, most happily 



357 



accomplished ; to close a debate ; to sum up 
both testimony and argument ; and to wield 
the judgments of an hundred individuals. But 
still the leading principles upon which he acted, 
are those upon which every man ought to act. 
They were these — Never to ri^e until he had 
good reason to think that he understood the 
subject; never but when he had something real- 
ly important to say ; — to say it in the shortest, 
clearest, and most unostentatious manner 
possible ; — ana when he had done, to — sit 
down. 

It is not uncommon for youthful and ardent 
speakers to " take the floor," as the parliamen- 
taty language is, at the very commencement 
of a debate. In this headlong course, they 
seldom fail to discover in a few minutes, that 
they are altogether unfurnished with the infor- 
mation requisite to an intelligent and just dis- 
cussion of the subject. But this is not the 
worst. Having fully committed themselves 
by this precipitate expression of opinion, they 
feel it difficult, if not impossible to retract ; 
and are tempted to employ all their ingenuity, 
and to make many speeches, to palch and sup- 
port their ill commenced work. Many a flor- 
id and ingenious declamation, and many a final 
vote, have been thus thrown away upon a mis- 
erable effort to appear consistent, when a little 
later speaking, and a little less speaking, would 



35S 



have answered the purpose far better. -Be- 
lieve me, there are -few situations in which it is 
more important to the speaker himself, as well 
as to the comfort, ami real benefit of the judi- 
catory, to have *' his words few and well or- 
dered " 

12. Never rise to speak on any occasion^ 

Without SOLEMNLY EXAMINING YOUR MOTIVES 
FOR SPEAKING, REFLECTING DISTINCTLY ON THE 
PRESENCE OF God, AND SILENTLY BUT FER- 
VENTLY IMPLORINO HIS BLESSING AND AID. Be 

faithful with yourself. Set a guard, afresh, on 
your feelings and words. And beseech Him 
who has the hearts and the tongues of all ia 
his ha: Is, to preside over all that you say. It 
this were constantly done, how many hasty 
speeches ; how many petulant speeches ; how 
many osteniatious speeches; how many re- 
taliating, passionate speeches would be ban- 
ished from the assemblies of the church ! 

13. Never insist on speaking when the 
call for the question becomes importunate, 

He is very unwise who does this. When 
an assembly have become wearied, impatient, 
snd un illing to hear, the best speech, in most 
cases, is thrown away. It is not merely, not 
heard respectfully, it is often not heard at all. 
Never attempt to speak in such a state of an 
ecclesiastical body, unless ycu are very sure 
that you have something new and weighty to 



159 



offer. Frequent trespasses of this kind on the 
patience of a deliberative body, not only tend 
to diminish the influence of him who is guilty 
of them ; but they also tend to irritate and ex- 
haust the assembly, and to prevent the suc- 
ceeding articles of business from being well 
done. He who wastes the time of such a body, 
is one of the worst foes to its comfort, its ho- 
nour, and its usefulness. 

14. On whatever occasion you may think it 
your duty to speak in an ecclesiastical judicato- 
ry, carefully av id all harsh, satiri- 
cal, sarcastick, acrimonious language- 

Let nothing escape you that is adapted 
to wound feelings, uk to produce undue 

WARMTH. 

It is not an uncommon thing for very wor- 
thy men, when they come to act in deliberative 
assemblies, to be extremely impatient of con- 
tradiction; to be, always in a degree, and some- 
times deeply excited whenever they are oppo- 
sed in their favourite plans. This arises, in 
some, from extreme nervous irritability, which, 
in spite of their better judgment, always throws 
them off their guard when the least opposition 
occurs. In others, unbridled peevishness, or 
arrogance prompt them to consider every kind 
of resistance to the measures which they pro- 
pose, as a personal affront '; and, treat it accord- 
3 N 2 



360 



ingly. Let me earnestly exhort you to set a 
strong guard against every thing of this kind. 
Whatever opposition may arise, study always 
to be composed and self possessed, and en- 
deavour to fix in your mind, once for all, that 
others have just as much right to differ from 
you, as you have to differ from them. 

Again ; some speak rs, in ecclesiastical, as 
well as other assemblies, seem to consider it as 
lawful to use almost any kind of weapon that 
will enable them to carry their point. Hence 
they endeavour to be witty at the expense of 
their opposing brethren ; they speak with ex- 
treme severity of their arguments, of their mo- 
tives, and even of their persons ; and express 
their astonishment that men of " common sense, 
and common honesty" should attempt to advo- 
cate sentiments so u palpably absurd," and so 
evidently "subversive of all sound principle.' 7 
And it is well if they do not sometimes indulge 
in language still more coarse and opprobrious. 
Never give countenance, by your example, to 
this m6de of conducting debate among brethren 
in Christ. Remember that ministers and el- 
ders, assembled in solemn council to deliberate 
on the interests of the Redeemer's kingdom, 
are neither bloody gladiators, nor artful pugi- 
lists, nor snarling politicians. Of course, none 
of the language or habits pardonable in such 
characters, ought ever to be witnessed among 



361 



them. Never employ language toward any fel- 
low member which you would not be willing 
to have directed toward yourself. Treat every 
brother, and his arguments in a respectful and 
fralernal manner. There is a respect due to 
their office and situation, which may not be 
always due to their persons. While you main- 
tain your opinions with firmness, and express 
them wilh candour, load no man with reproach" 
es for differing from you ; impeach no motives; 
insinuate no unkind suspicions; make no one's 
person or reasoning an object of ridicule; care- 
fully guard against every turn of thought or ex- 
pression adapted to irritate: — In a word let the 
old maxim — " soft words and hard arguments;" 
or rather the scriptural injunction of constant- 
ly endeavouring to imitate "the meekness 
and gentleness of Christ," give character to 
every sentence you utter in an ecclesiastical 
assembly. That this manner of conducting 
debates in ecclesiaslical courts is best adapted 
to promote peace, love, and edification^ every 
one is ready to acknowledge. And further, 
thst he who resolutely refuses to employ any 
other weapons than those of the purely chris- 
tian character which have been mentioned, is 
most likely to make friends, and to be respect- 
ed, even by his opponents, is quite as generally 
confessed. But this is not all. Such a man is 



362 



more likely to gain the victory in argument, 
and thus to casry his point, than the sarcar- 
tick and acrimonious debater. Surely, then, 
the disposition to employ, in the conflicts of 
ecclesiastical assemblies, those poisoned wea- 
pons, to which the children of this world so 
often resort in their assemblies, is, of all pro- 
pensities, one of the most inexcusable ; since 
they are as injurious to the cause of him who 
employs them, as they are offensive to all pious 
and delicate minds. 

It is impossible for me to avoid recollecting 
here some venerable Ministers of our Church, 
of what may be called the Old-school, with 
whom it was my happiness to be acquainted in 
early life, and who in reference to the point 
under consideration, left a noble example. They 
spoke, in judicatories, as men who remembered ' 
that they were servants of Christ, and were as- 
sembled to advance the interests of "pure and 
iindenled religion." No coarseness, abuse, 
sarcasm,or unseasonable levity ever escaped their 
lips. I have heard them reply to weak, pe'u- 
lant, and even highly offensive speeches, with a 
meekness, benevolence and dignity, which ex- 
cited the admiration of all, and which more ef- 
fectually mortified and humbled their indelicate 
opponents, than a thousand vollies in their own 
style could have done. Such men are too rare 



$63 



in any church. Would that their mantles might 
be found resting on the shoulders of many who 
came after them! 

15. While you treat the opinions of every 
fellow member with respect, you ought to 

TREAT iH SE OF THE MOKE AGED AMD expe- 
rie.nced with peculiar defeeence. Re- 
member that such men have not only seen more 
years than yourself ; but that tliey have been 
long accustomed to the consideration of such 
questions, and the routine' and difficulties of 
such business as may come before you. It is, 
therefore, not merely desirable that you should 
hear their opinions, if possible, on any subject 
under discussion, before you make up your 
mind upon it ; but when they have uttered 
those opinions, it b» hooves you, however they 
may differ from your own, to treat them with 
the profoundest respect. And if you are con- 
strained to express a different opinion, let it be 
done with modesty, and even with caution. 
Oppose them rather by stating the objections 
to their views which occur to your mind, and 
inquiring what can be offered for their removal, 
than by direct or confident attack. Let it be 
seen that you differ from them with reluctance, 
and with much diffidence. And when you re- 
fer to any thing which has been uttered by them, 
in which you cannot concur, let it be with 
something of that filial reverence with which 



3G4 



you ought ever to regard their persons. While 
you do this, however, do not fall into the ex- 
treme of those, who, when they differ, in ec- 
clesiastical assemblies, from an individual vene- 
rable for age or standing, do it with so many 
circuitous apologies, and so much fulsome flat- 
tery ; protesting how much it pains 1 hem to 
oppose a father so '"learned," so "pious," so 
" illustrious," &c. that every person of just 
taste is disgusted. Let your respect for their 
persons and opinions be manifested by your 
general air, tones, and manner, rather than by 
any direct eulogies on their character, which it 
is difficult to express in a happy manner, and 
which had better always be omitted. 

16 Be careful to maintain habitual gra- 
vity in all ecclesiastical courts, and especially 
in those of the higher class. Can it require a 
moment's reasoning to show, that when the 
ministers and elders of the church of Christ 
are assembled to deliberate on the most deeply 
momentous and solemn interests which can pos- 
sibly occupy the attention of mortals, they 
ought to b- serious, sober, and to av id every 
thing that approaches to levity ? One would 
think that the very lowest standard of proprie- 
ty that could be adopted by any thinking man, 
would require this And yet such is the frailty 
of our nature, and such the temptation fre- 
quently arising from the gregarious principle, 



365 

if I may so express it, that in our larger eccle- 
siastical bodies, and especially in the General 
Assembly, it often happens tl at gravity is in- 
terrupted to a painful extent, and that some of 
the most devout men are frequently borne away 
by the power of sy mpathy. Indeed some ec- 
clesiastical debaters avowedly act on the plan 
of carrying their point by almost any of those 
weapons which are admissible in secular as- 
sembles, and, among the rest, by the broadest 
and most undisguised ridicule. Hence, if they 
can so manage as to excite a burst of laughter at 
the expense of an opponent, they are peculiarly 
gratified. I cannot believe that this is a proper 
mode of conducting ecclesiastical business. It 
is an offence, in my opinion, both against chris- 
tian diguiiy, and christian benevolence. Let 
me not be told that the use of ridicule, as a 
weapo i in debate, is indulged to a far greater 
extent in the General Assembly of the church 
of Scotland, than it has ever been in any of 
our judicatories I know it. But this is no 
justification. Such scenes as have been often 
exhibited in that venerable body, within the 
last thirty or forty years, would not have been 
tolerated in the better days of the church of 
which it is the supreme judicatory. Knox and 
Melville, in their day, or Henderson, Ruther- 
ford and Gillespie, in theirs, would have 
" groaned in spirit," and poured forth the ma- 



360 



jesty of apostolical rebuke, if they had witness- 
ed many a debate, which, within the last quar- 
ter of a century, has passed without reproof, 
and perhaps (such is the power of habit) without 
regret. If this decline of dignity, is to be at- 
tributed, in any measure, to the decline of the 
spirit of primitive piety in that church ; it may 
also, perhaps, be, in part, owing to the in- 
creased frequency and freedom with which dis- 
tinguished Barristers are introduced, to plead 
the causes which come before the Assembly ; — 
men so much in the habit of taking all kinds of 
liberty in their pleadings, that it is not possible 
even for an ecclesiastical court always to keep 
them within proper bounds ; — men whose pro- 
fessions of reverence are often little better than 
half-concealed irony, and solemn mockery ; — 
and whose example cannot fail to exert a most 
pernicious influence. 

17 Do not think me too minute if I guard 
you against a frequent change of your 
seat, and much moving about, during the 
proceedings of an ecclesiastical assembly. There 
are those who appear, probably from a bad ha- 
bit, rather than any thing else, incapable of sit- 
ting still many minutes at a time, even in a 
church judicatory. You may see them, perhaps, 
in a dozen or twenty different parts of the house, 
in the course of one forenoon. This is a practice 
as undignified as it is mischievous. It is almost 



m 



incompatible with fixed attention to the business 
of the body. It necessarily leads to more or 
less noise and contusion, and thus interrupts the 
attention of others, as well as our own What 
would be the consequence if every member of 
such an assembly, were to be thus continually 
changing his place ? It is evident that all com- 
posed attention to business would be impracti- 
cable. Rely upon it, that learning the art of 
sitting still in a deliberative assembly, is, in 
itself, a matter of no small value. Choose a seat, 
then, in the beginning as much adapted to your 
convenience as you can select. Retain it, 
without some good reason for a change, as 
long as the body continues to sit. Be always 
found there. However irksome this may be at 
first, habit will soon reconcile, and afterwards 
attach you to the practice; and if generally prac- 
tised, its advantages would be great indeed. 
18. Remember that eveuy thing which 

IS INTENDED TO BE WJbU L DONE IN A CHURCH 
COURT, OUGHT TO BE WELL PREPARED OUT 
OP DOORS BEFORE IT IS )N RODUCKD. 

There, are men — even good men — who take 
a sort of pride in being considered as the un- 
prompted and unaided authors of certain fa- 
vourite measures, which they wish to distin- 
guish themselves by bringing forward. Hence 
they take counsel 'with none, suggest even their 
purpose to none, until it is made the subject of 
3 o 



368 

a publick motion. There is a littleness in this, 
unworthy of a truly elevated mind ; and it is as 
indiscreet as it is little. He who is about to 
introduce an important proposal into an ecclesi- 
astical assembly, ought to remember that he 
can have no private or selfish interest in the 
pr posed • measure ; and, therefore, that he 
ought not to desire to carry it, unless it be real- 
ly adapted to pro • ote the cause of truth and 
righteousness. And in order to ascertain t: is, 
he ought, in all cas s. to be dvsirous of know- 
ing; how the aged, the wise, the experienced, 
and the pious, regard his projected measure. If 
they unanimously, or generally disapprove it, 
he ought to be very certain of its wis loin, and 
of their being; under a mistake, before he brings 
it forward. 

Let me advise you, then, when you are 
about to bring any imp riant p!a : or measure 
before a church judicatory, always to consult at 
least some of the mo*t ju iicious, prudent, pious 
and influential memb rs of the body, beforehand, 
out of doors ; taking their opinion of the feasi- 
bility and usefulness of the plan ; at,d, if they 
approve it, soliciting; their countenance and aid 
in carrying it into effort. The advantages of 
this course are numerous. The measure will 
be more likely to succeed. It will probably 
be carried with more unanimity and comfort. 
Every wise adjustment in private, will both 



369 



shorten and mollify debate in publick. And 
if, in the course of this cut of-door consultation, 
there be so much opposition manifested, as to 
convince you that the proposed measure cannot 
succeed, the probability is, notwithstanding all 
your overweening fondness and zeal in its be- 
half, that it is less wist than you imagine, or. 
at least, ought to be postponed. 

19 Perhaps you will smile when I gravely 
offer another counsel on this subject ; — which 
is, that, when engaged from day to day in the 
important business of an ecclesiastical judicato- 
ry, you should practice much self-denial, 

AM) EVEN ABSTEMIOUSNESS, WITH RESPECT 
TO THF. INDULGENCES OF THE TABLE. Per- 
fect temperance in a minister of religion is, of 
course, at all times a duty, and at all times im- 
portant. But 1 now speak of a self denial spe- 
cial and peculiar ; of a restraint upon appetite 
more vigilant than usual, and for a great moral 
purpose This is no easy matter. When large 
numbers of ministers and other ecclesiastical men 
are convened in a p pulons town, their meet- 
ing seldom fails to be attended with much hospi- 
tality, and not unfrequently wi;h strong temp- 
tations to luxurious indulgence of the convivial 
kind. The consequence is, that after a hearty 
dinner, in which no common rule of tempe- 
rance has been transgressed, the mind is less ac- 
tive, less prepared for intellectual or moral la- 



37Q 

bour, and, of course, less fitted to discharge the 
duties of the judicatory. It will tend to obvi- 
ate this evil, if you take considerably less than 
your usual quantit}' of aliment, during the 
whole continuance of the sessions of the judica- 
tory. You will certainly, in this case, if-^your 
mind be properly intent on the business, enjoy 
yourself far more ; and perform every duty 
more to your own satisfaction. Depend upon 
it, — lightly as some may consider this thing,— 
much feasting is very unfriendly to the discharge 
of duties in which a large portion of wisdom 
and piety is needed. 

SO. Let all your conduct in judicatories be 

MARKED WITH THE MOST PERFECT CANDOUR 
AND UPRIGHTNESS. 

That a minister of the gospel, in an assembly 
of his brethren, should be guilty of gross dis- 
honesty or falsehood, is a supposition so abhor- 
rent to every right feeling, that I will not sup- 
pose it possible. Yet it is certain, that men in 
the main upright and pious, do sometimes, in 
the transaction of ecclesiastical business, and es- 
pecially in attempting to carry favourite mea- 
sures, indulge in a species of indirect manage- 
ment, which minds delicately honourable, and 
strictly desirous of " shunning the very ap* 
pearance of evil," would by no means have 
adopted. Such are all the little arts of conceal- 
ment and deception which are sometimes prac- 



371 



tised, even in ecclesiastical business ; — reveal- 
ing only part of a plan, and carefully drawing 
a vail over those features of it, which it is well 
known a large majority of the body would ob- 
ject to, if aware of the whole plan ; making 
insidious proposals, under the name of conces- 
sions ; in short, engaging in a constant system 
of covert generalship, for overreaching and 
entrapping those, who, it is known would ne- 
ver co-operate, if they- were made acquainted 
with the whole scheme. 

It is surely unnecessary +o employ argument 
to show that this is a hateful chjracter, and 
that every christian minister ought to abhor and 
avoid it. You are not bound, indeed, to tell 
every boc'y your whole mind, on all subjects ; 
not, perhaps, to disclose all the facts you know 
on a given subj^ctunder discussion. But you are 
bound to deceive no one ; to overreach no one; 
to spread a trap for no man's feet or con- 
science ; to avoid all crooked and disingenuous 
policy ; to give no man occasion to say that 
you hoodwinked, or cajoled him, by rt presen- 
tations which, if not false, were insidious. On 
the contrary, let all your plans be such as you 
would be willing to avow to the whole woild ; 
and let all the means which you employ for 
carrying them in effect, be such as perfect in- 
tegrity? honour and candour will justify. Ne- 
3 p 



372 

ver allow yourself either to propose a scheme,or 
to suggest means for its accomplishment, which 
you would not be willing ultimately to see em- 
blazoned in every gazette in the country. 
Depend upon it, artifice, concealment, and eva- 
sion, are, no where, ultimately profitable to any 
man : but in an ecclesiastical assembly, there 
is a hatefulness about them which cannot be 
too strongly portrayed, and a mischief which 
never fails, sooner or later, to fail on the head 
of him who employs them. 

21. When you succeed in carrying your 
point in a judicatory, never exult ; never 

ALLOW YOURSELF TO USE A LANGUAGE OR A 
TONE EXPRESSIVE OF TRIUMPH OVER AN AD- 
VERSARY. It is not the part of magnanimity 
to do this. It stirs up unhallowed feeling in 
those who are disappointed,. It greatly adds to 
the pain of defeat ; and sometimes inflicts 
wounds as lasting as life. Besides, if you 
proudly triumph, on carrying a favourite mea-. 
sure, it is a sad symptom against yourself. 
The measure itself may be right: but the state 
of your heart is plainlv shown to be very much 
otherwise : and your success may not, after all, 
be crowned with the divine blessing. Enjoy 
success, then, with moderation, and with mark- 
ed respect toward those who have been de- 
feated, Treat them in such a manner as to al- 



37 



leviate, as much as possible, the pain of failure; 
and your success will be much more likely to 
be a real blessing to the church. 

22. On the other hand, when you hav» 

FAILED, OR FIND THAT YOU ARK LIKELY TO 
PAIL, TO GAIN THE CAUSE WHL H YOU ADVO- 
CATE, be mild and submissive. To bear to be 
outvoted with a good grace, is a hard lesson to 
learn ; but every good politician ought to learn 
it as early as possible. Much more ought eve- 
ry christian minister. When a point is carried 
against you, indulge no complaints ; utter no 
reproaches ; let not a word or a look escape 
you that has a tendency to interrupt fraternal 
feeling You are bound to admit at. least the 
possibility that the majority are wiser than the 
minority. At any rate, knowing it to have 
been determined as infinite wisdom judged best, 
for the present, every murmur ought to be si- 
lenced. And, after all, before twelve months 
have passed over your head, you i^ay be as 
ready to rejoice as any one else that it was de- 
cided as it was. , I am free to confess that suck 
has been, more than once, my own experi- 
ence. 

23. If you should ever be chosen Modera- 
tor op the General Assembly, or op any 
of the higher judicatories* of the church, 
consider yourself as called to a very respoj 
We station, and address yourself to its dutie 3 



o74 



with much humility, seriousness and prayer. 
Remember how much both thegcomfort, and 
the expedition oi business in such a body depend 
on the Moderator. If he be inexperienced, 
timid, irresolute, deficient in address or pre- 
sence of mind, or unwilling to employ the au- 
thority vested in him, the proceedings will pro- 
bably be without dignity, without order, and, 
perhaps, even without judgment or justice. 
For the most wise and honest body in the 
world, when they onGe fairly get into confu- 
sion, may do some of the most foolish things 
imaginable, and do them in the most disorder- 
jy marine;'. No man, therefore, ought to con- 
sent to be moderator of the General Assembly, 
who has not served a -kind of apprenticeship to 
the office in Presbyteries and Synods, and who 
does not feel himself, in some tolerable degree, 
at home in the rules of the church. 

3ut if you should be elected to the office, 
and should think proper to accept of it, enter 
on thi duties of it with humble trust in God, 
and with the firmness of one who is inspired 
with a determination to perform that which h» 
required of him without fear or favour. Make 
yourself perfectly familiar, by repeated peru- 
•als, with the rules by which you are to bo 
governed. Enforce them on every member 
with rigour and impartiality. Be always punc« 
ual, t9 m moment, in your seat, at the hour 



375 

to which the body stands adjourned. Let the 
prayers with which you open and close each 
sitting be such as shall tend to fill every mind 
with solemnity, with brotherly love, and with 
a deep sense of obligation to the Redeemer's 
kingdom, without indulging yourself in wKul) 
is called praying at people, which is generally 
useless, and often very unhallowed work. 
Constantly keep on the desk before you a copy 
of the rules of the body, a copy of the Form 
of Government of the Church, and a complete 
Roll of the members. Keep accurate notes, not 
only of all the assignments of business for parti- 
cular days, but also of every occurrence which 
it may be important for you to remember and 
call up afterwards. Never allow yourself, on 
any occasion, while occupying the chair, to take 
part in the debate. Treat every speaker with 
perfect respect, however weak you may con- 
sider his arguments. Give fixed and undivided 
attention, to every speaker, keeping your eye 
steadily directed to his, to the last word ; not 
only for the purpose of paying respect to him, 
but also that you may be able to observe and 
interpose, in a moment, when he becomes disor- 
derly or irrelevant- Allow no personalities, or 
wandering from the point on any account ; but 
be very sure before you call a speaker to order for 
wandering, that he is not pursuing a very com- 
pact and connected argument, some ©f the parts- 



376 



of which are a little out of sight. Be firm and 
inexorable in applying the rules to the oldest 
and most venerable, as well as the youngest 
member ; yet never indulge in harshness, or 
the least disre-pect to any one. Never permit 
the least altercation to take place between the 
Moderator and any member : when any thing 
of this kind appears to be commencing or 
threatened, remind the individual that it can- 
not be allowed ; that his remedy is to appeal to 
the body, without debate. In stating questions, 
and in deciding points of order, be as perfectly 
impartial as possible ; never permitting a word 
to escape you that shall indicate your opinion 
as to the merits of the question before the 
judicatory ; but keeping tiie scales perfectly 
even, as to both sides of the house. Remember 
that the business of the Moderator is to main- 
tain order, and to secure to every member the 
perfect enjoyment of his privileges in 'debate. 
In appointing committees also be impartial. 
Where there are parties,let strict justice be done 
to both sides. Never allow any one to whis- 
per to the Moderator while a member is 
speaking, or a vote taking ; as it may have the 
appearance of listening to improper influence. 
In a word, exercise all the authority vested in 
you, with perfect politeness, but at the same 
time with perfect firmness. I have only to 
add, that it is very seldom proper, if at all, 



377 

far the Moderator to place another person in 
his chair, and descend to the floor, for the pur- 
pose of taking part in a debate. It has some- 
times been done ; and there is certainly no ab- 
solute rule of the church against it. But it is 
by no means expedient. The best judges have 
decided against its propriety. And it may not 
be easy for the moderator, when he resumes the 
ehair, to convince the members, that he is per- 
fectly impartial in stating the question, and tak- 
ing a vote on a point which he has taken part 
in discussing. Besides, why should he do it f 
If he has any thing important to say, he cam 
surely put it into the mouth of a friend to bo 
uttered, as well as by himself. 

24. To sum up all in a word ; endeavour so* 
to treat every brother, and so to conduct your- 
self on every occasion, j.s shall be adapted 

TO MAKE THE JUDICATORY, TO FAR AS YOU 
ARE CONCERNED, A SCENE OP CHRISTIAN AF- 
FECTION A^I) PLEASURE, AND A NURSERY QW 
EVERY HALLOWED FEELING. It is impossible, 

in such an assembly as that of a court of Christ, 
to have a set ot rules, framed beforehand, suf- 
ficiently numerous and minute to meet every 
specifick case. But if there be a heart full of 
love to Christ, and of love to his servants and 
his kingdom ; if there be a deep impression of 
the all-seeing eye of God, and a solemn antici- 
3*3 



378 

pation of his judgment seat ; if there be a mildV 
amiable, benevolent spirit in full exercise ; if 
there be a sincere, disinterested desire to " fol- 
low the things which make for peace, and the 
things wherewith one may edify another ;" if 
there be a sincere desire to give the business 

throughout A RELIGIOUS, AND NOT A SECULAR 

aspect : in a word, if there be no other ban- 
ner set up in the camp than that of Jesus Christ, 
and no other end pursued than his glory ; — 
then the meetings of the judicatories will be 
delightful scenes. The members will know no 
ether strife, than who shall love the Redeemer 
most, and who shall serve him with the warmest 
zeal. Their dine re n~.es of opinion will produce 
no alienation of feeling. Their debates will 
ever be carried on with mutual respect and 
love. They will separate with warmer affec- 
tion than they met ; will return to their res- 
pective charges with increased attachment to 
their Master and his work ; and will look for- 
ward to another meeting with a glow of delight. 
My dear friend, iet it always be your study 
and prayer, whenever you attend such an as- 
sembly, to contribute your full share to the pro- 
duction of these happy results. 

25. After having read over the foregoing 
counsels, no not imagine that it will be 

AN EAST THIiNG TO *QLL©W THEM. I hare 



370 



no doubt that the substance of them will readi- 
ly commend itself to your judgment, as obvi- 
ously worthy of regard ; and that you will re- 
solve to bear the whole code in mind, when- 
ever, in future, you enter an eocl< siastical ju- 
dicatory But be not too sa guine of success 
in this matter. It is one of the most difficult 
things in the world to follow the best and 
plainest rules; especially when you are called 
to deliberate and act with a number of others. 
In a large assembly many feelings are excited, 
which in solitude lie dormant. Pride, vanity, 
ambition, envy, jealousy, the irascible princi- 
ple, and a thousand unfortunate sensibilities, 
which your fellow members will either design- 
edly or inadvertently attack, may, when you 
are off your guard, as it were, spring a mine 
under your feet, and, contrary to your fix- 
ed purpose, betray you into language or con- 
duct, which you will long recollect with mor- 
tification. Remember your own weakness. 
Be jealous of your own heart, and watch it with 
intense vigilance. Have no confidence in your 
own ability to avert or overcome temptation. 
Constantly look for strength and wisdom to a 
higher source. I again repeat, not only pray 
for light and guidance from above, before you 
take your seat 'in such assemblies, as before 
advised ; but through all their various and 
complicated business, "pray without ceasing,** 



that you may be directed and guarded, and 
sanctified in every thing ; that you may be 
preserved from the sudden onsets of unhallowed 
passion ; and that you may have grace given 
you to act in conformity with those rules 
which you heartily approve, and desire to fol- 
low. 

26. I think it must be impossible to read 
with any attention the foregoing counsels, with- 
out perceiving how erroneous is the princi- 
ple ON WHICH MANY OF OUR PRESBYTERIES PRO- 
CEED IN CHOOSING THEIR COMMISSIONERS TO 

the General Assembly. The principle re- 
ferred to is th^t of simple unqualified rotation 
without reference to age, experience, or any 
personal qualification. Hence it often happens, 
and, acting on this plan, often must happen, — 
that all the delegates, from some Presbyteries, 
are young men, wjio never saw the Body be- 
fore. Of course, they are not at home with re- 
gard to the rules and habits of the Assembly, 
and, therefore, cannot represent to the best ad- 
vantage the Presbyteries by which they are 
commissioned. More than once have I seen 
the interests of a particular section of the 
Church really suffer, in consequence of the de- 
legates from that section being all young men, 
who knew so little of the Assembly, and of its 
mode of transacting business, that they were 
not qualified to conduct the matters intrusted 



381 



to their care. If you should live to take a seat 
in any Presbytery, I would advise that you en- 
deavour to promote the adoption of something 
like the following plan. — Let half your Com- 
missioners, every year, be men of some expe- 
rience, who have been repeatedly members of 
the Assembly before ; and the other half such 
young men, as have been at least five or six v 
years in the ministry, and, of course, some- 
what familiar, during; that time, with the pro- 
ceedings of Presbyteries and Synods. Acting 
upon this plan, the younger members, when 
they reach a certain age, will go in their turn, 
and be gradually trained to the work ; and will 
be, at the same time, always accompanied by 
fathers,- familiar with the habits of the Body, 
and capable of giving to their juniors salutary 
counsel. When I was a young man, this plan 
was much more acted upon than it is at present 
I had been nearly eight years an ordained min- 
ister before I ever received a commission to the 
General Assembly. 



£HTV£SH ZII. 



Entreat — the elder women as mothers; 
the younger as bisters, with all purity, 

1 Tim. v. 2. 



FEMALE SOCIETY, MARRIAGE, %c. 



My dear young Friend, 

A clergyman will, of course, have much and 
constant occasion to be in the company of Fe- 
males. They form a most interesting and ac- 
tive part of every church. Many things may 
be accomplished by their pious agency, which 
could scarcely be attained in any other way. 
And happy, indeed, is that minister of the gos- 
pel, who, by wisdom, fidelity, prudence, and 
christian delicacy, is enabled to conciliate the 
esteem, and to acquire and maintain the unlimi- 
ted confidence of his female parishioners, and 
of other persons of worth of that sex, with 
whom he may be called in Providence to ass»- 



3CS 

eiate. He who fails of doing this, cannot be 
either very acceptable or very useful ; while 
he who succeeds in attaining it, not only pos- 
sesses one of the most valuable pledges of per- 
manent popularity ; but also enjoys advantages 
for doing good of the rich' st kind. The fe- 
male part of every congregation have, in gene- 
ral, an influence, which, while it cannot be de- 
fined, cannot, at the same time, be resisted. 
And, for the most part, this influence, I be- 
lieve, is as just in its ultimate award, as it is 
sovereign in its sway. 

That department of clerical Manners and 
Habits, then, which has a respect to Females, 
is, at once, one of the most delicate and im- 
portant that can pass under review. I am 
aware, too, of the great difficulty of treating 
this subject, especially in reference to unmar- 
ried clergymen, in a profitable manner. While 
it is, a subject concerning which counsel is 
more frequently needed than almost any other ; 
it is one, at the same time, in which feeling 
and caprice are so apt to triumph over reason, 
that, when counsel is most urgently needed, it 
is seldom heard, or, at least, seldom properly 
weighed. What else, indeed, can be expected, 
when so large a portion of mankind, and espe- 
cially of the young, and even of the conscien- 
tious and pious, seem to think that here, if ever 
inclination ought to bear a sovereign sway ; 



384 



and that listening; to the dictates of prudence, is 
a sort of high treason against thai refined sys- 
tem of *' sentimentalism" which they suppose 
ought absolutely to gevern in such cases. This 
is being weak and foofish, if the. expression may- 
be allowed, upon principle. And h^nce, I 
have known, again and again, some of the most 
sober-minded and excellent people of my ac- 
quaintance, giving themselves up to matrimonial 
partialities and connexions so manifestly un- 
worthy of persons in their senses ; and so per- 
fectly deaf to all the suggestions of wisdom, that 
they deserved the discipline of the rod just as 
much as children at school. 

I do nnt deny that ardent affection is necessa- 
ry to matrimonial happiness. And am as rea- 
dy to grant, as the most sentimental of my 
youthful acquaintance, that marriages contract- 
ed on the ground of mercenary calculation, or 
even from the mere dictates of cold. prudence, 
promise little conjugal enjoyment. But does 
it follow from this concession, that a reflecting 
man, and especially a man of religious principle, 
ought to allow himself to fall sn love with the 
first pretty face he sees, without the least refe- 
rence to his highest obligations, and without the 
least knowledge of the temper, intellect, prin- 
ciples, habits and manners of the individual ? 
Surely a man ought as sacredly to take care, 
before marriage, on whom he bestows his af- 



3S5 

fections, as afterwards that he confine them to 
the object whom he has chosen. There are 
limits, then, beyond which inclination ought 
not to be allowed to govern in this matter. So 
I should decide in the case of any one who 
meant to act the part of a rational being 

But a minister of the gospel is peculiarly 
bound to summon to his consideration, on this 
whole subject, a solemn reference to his official 
character, duties, and usefulness, as weli as to 
his personal taste. And he who allows himself 
to make a sacrifice of the former to the latter, is 
unfaithful to himself, and to his God. What- 
ever others may do, when he thinks of selecting 
a partner for life, he will have before him his 
high office, and all the interests of the Redeem- 
er's kingdom, to which he has devoted himself, 
as well as his own personal gratification. Hap- 
py is the man who, in this interesting concern, 
is favoured with " that wisdom which cometh 
down from above," and is enabled perfectly to 
unite the tenderest impulses of affection, with 
the sternest dictates of duty ! 

1. In reference to this subject, my first lead- 
ing suggestion is, that thkre are some CLER- 
GYMAN WHO OUGHT NEVER TO MARRY While 

I firmly believe, that the doctrine which enjoins 
celibacy on the clergy generally, is, as the 
apostle styles it, "a doctrine of devils," and 
that it has led, and must always lead, to the 
3 R 



most enormous evils ; I have, at the same time, 
no doubt, that the minister who deliberately 
resolves to spend his days as an Evangelist, or 
an Evangelical Itinerant, ought, if he can be 
happy in a single state, to continue in that 
state. I am of the opinion thai neither Wesley 
nor Whitefield, for example, ought ever to 
have married. They were both, indeed, 
strangely injudicious, in the selection of a part- 
ner ; but I doubt whether any woman could 
have been happy with either of th« j m herself, 
or have made either of them happy, as long 
as they pursued the course of life to which 
they were devoted, i think, too, I could name 
some individuals, now living, in our own coun- 
try, whose usefulness is greatly extended by 
their declining to entangle * themselves with 
those worldly cares which the conjugal relation 
seldom fails to induce. I know not that you 
have in view any such plan of ministerial labour. 
If you have, and if you can be comfortable in a 
life of celibacy, I would advi e you never to 
marry. In this case, you may give yourself 
more entirely to your work ; your movements, 
however incessant, may be untrammelled ; much 
less will suffice for your decent support, than if 
you had a family ; and thus you may afford es* 
sential aid to many congregations, from which 
you would be in a great measure shutout, if yoa 
were bound by domestick ties. There ought 



3S7 

to be a few such ministers in every church of 
large extent. Yet no one ought to be constrain- 
ed, or even persuaded, to choose this plan of 
life. Nor should any one adopt it, unless it be 
the object of his deliberate and devout prefer- 
ence And even, after having adopted it, for 
a time, he ought to feel himself at full liberty 
to retract, and assume the conjugal bond, when- 
ever he is fully persuaded that he can serve the 
church better by taking this course. 

2. My next counsel, however, is, that, in 
general, every sp.ttjed minister should 

CONSIDER IT AS HIS DUTY, AS WELL AS HIS 
PRIVILEGE, TO BE A MARRIED MAN. I give 

this advice, because I am deliberately of the 
opinion, that the matrimonial connexion, when 
formed in wisdom, and in the fear of God, is by 
far the happiest union which the society of this 
world furnishes ; a-nd which, when really happy, 
approaches nearer than any other to. the bliss of 
better society on high. I am so far from think- 
ing that a state of celibacy is a state of greater 
"perfection" than any other, as some religion- 
ists have taught, that I am wholly unable to read 
the si-cond chapter of Genesis., to say nothing 
of any other scripture, without coming to a di- 
rectly opposite conclusion. But while all the 
considerations verifying the early declaration of 
our Maker, that it is not good for man to be 



tfS5 

alone, which apply to other men, apply equally 
to him ; there are additional considerations, 
which show that a happy matrimonial union is 
of peculiar importance to a minister. If he be 
married, his female parishioners will have more 
confidence in him, and feel more freedom in ap- 
proaching him. He will himself, also, in this 
case, be delivered from a great many embar- 
rassments and temptations which would other- 
wise beset his ministerial intercourse with the 
younger females of his congregation. A man 
who knows, from experience, what domestick 
affections, duties, and trials import, will know 
better ho i v to enter into the feelings and wants 
of his people on similar subjects, than would be 
possible for one in a different situation. A pas- 
tor, hough unmarried, might, and undoubtedly 
ought, on suitable occasions, to preach on the 
duties of husbands and wives, parents and chil- 
dren, &c. ; yet it is manifest that, on this class 
of subjects, a bachelor will, commonly, be a less 
skilful, as veil as a less impressive preacher, 
than he who is not only a pious, exemplary di» 
vine, but also an exemplary husband and father. 
If, therefore, you had nothing else in view 
than your ministerial usefulness, I should say, 
if you become a settled pastor, by all means be 
married. The celebrated Richard Baxter, 
somewhere in his practical works, asks this 



;«o 



question — "Ought a clergyman to marry?" 
His answer is — "Yes ; bullet him think and 
think, and think again, before he does it." So 
say I. For if there be an important step in the 
course of a minister's life, this, certainly, is 
one. The following sentences from Dr. Clarke's 
valuable "Letter to a M thodist Preacher,'' 
before quoted, though couched in strong lan- 
guage, are yet, I think, not too strong. "Mar- 
riage to you en never be an indifferent thing: 
it will make or mar you ; it will be a blessing 
or a curse to you. It will either help you to 
heaven, drive you to hell, or be a heart-rending 
cross to you while you live. Nor will a bad or 
improper marriage affect yourself alone : it 
may be the ruin of every child that issues from 
it And, dreadful as this is, it may not rest there; 
they may propagate the plague to interminable 
generations, and millions be injured, if not lost, 
by your improper or vicious marri ge. Take 
this step, then, with that godly fear, and scru- 
pulous caution, which a man should do, who 
feels that he has his all at stake." 

3. Be not in too much haste to fokm a 

MATRIMONIAL ENGAGEMENT AND ESPECIALLY 

TO be maeeied. I say a matrimonial engage- 
men% bacau.e, though not all, yet a number of 
the evils which result from a premature mar- 
riage, frequently flov from a premature affiance. 
Wkeo a theological student marries before he 



390 



has closed his preparatory studies, and, of course, 
before he has any certain prospect of a settle- 
ment,!^ runs the risk, not only of embarrassing 
and retarding his professional career, both as to 
comfort and usefulness ; hut is really in danger 
of drawing upon himself something like profes- 
sional ruin He could hardly take a step more 
directly calculated to interrupt his studies, if 
not to cut them short ; and even while they 
nominally continue, to render them less com- 
posed, deep and successful. But this is not the 
worst. When a candidate for the ministry 
prematurely marries, he exposes himself to the 
strongest temptation to seek license to preach 
before he ought, and before he otherwise 
would ; to press forward to ordination, and a 
pastoral charge, before he has passed through 
that leisurely training, both as a student and a 
licentiate, which is of incalculable importance; 
and even to indulge a degree of impatient ur- 
gency in obtaining a settlement, which may 
lower his dignity in the view of those who ob- 
serve it, and even interfere essentially with all 
his professional prospects, I have repeatedly 
known instances in which the premature mar- 
riages of theological students have impeded 
them in their studies to a distressing degree ; 
have been the means of hurrying them into the 
ministry before they were at all prepared for it; 
hare led them to take measures for obtaining 



391 

settlements, which their own impartial judg- 
ments, in other circumstances, would have re- 
jected with scorn ; and, in a word, for many 
years, proved such an incumbrance to them ; 
such an obstacle both to their comfort and use- 
fulness, as they could never be persuaded to 
believe possible, until taught by painful expe- 
rience. It is true, this is not always the con- 
sequence of forming matrimonial contracts or 
connexions with indiscreet haste. But, if I 
mistake not, it is in a majority of cases ; and I 
am clearly of the opinion that there is no pro- 
fession more likely to suffer by such imprudent 
haste than the clerical. 

Besides; no candidate for the sacred office can 
tell, till he actually enters it, where the Hea of 
the church may cast his lot. He ought ^o hold 
himself ready to follow implicitly the leadings 
of Providence. But if he be already married, 
or under a matrimonial engagement, before he 
comes to this point in his course, it may be ut- 
terly impracticable for him to go in the direc- 
tion which he most fondly desires, and which 
all his pious frienis consider as, in itself, most 
desirable. Or, it may be, that, in spite of 
every difficulty which his marriage or engage- 
ment presents, he may be shut up to a particu- 
lar course ; and then he may find himself com- 
pelled to take a beloved companion into a situ- 
ation which she never anticipated ; for which 
3 t 



3M 



she is by no means prepared, either in spirit or 
habits ; and in which she can never be happy. 

For these, and for many other reasons, I 
should strongly advise, that you guard against 
all engagements of this kind, until your profes- 
sional studies are completed, and you have a 
fair prospect of a speed) settlement, or, at least, 
of being able to decide where you are likely to 
be ultimately placed. You may think i this ad- 
vice of small in portance now ; but if you act 
in opposition to it, I venture to predict, that 
you will review your conduct with bitter re- 
pentance at a future day. 

4. Carefully guard against exciting ex- 
pectations OP A MATRIMONIAL INTENTION, 
WHEN YOU HAVE NO SUCH SERIOUS PURPOSE. 

You are, probably, not ignorant, that young 
clergymen are considered as one of those class- 
es of suitors who are apt to be peculiarly popu- 
lar with the female sex. And, truly, it would 
be a great reflection on their judgment if it 
were not so. For, in the case of young men 
of your profession, there is all that pledge of 
piety, virtue, conjugal fidelity and kindness, 
and general respectability of character, that of- 
ficial duty and engagements can give. Is it 
strange, then, that many young ladies of en- 
lightened minds, and virtuous sentiments, 
should manifest a preference, other things be- 
ing equal, to promising candidates for this pro- 



393 



fession ? I should indeed think it strange if it 
were otherwise. Alas ! that their confidence 
should have been sometimes misplaced ; and 
th ft tven clergymen should have been found 
capable of making unkind and miserable hus- 
bands ! 

Let it also be further remembered, that as 
young ladies of pious amiable character are pre- 
disposed, as a matter of course, to think favour- 
ably of the general moral qualities of young 
clergymen, and, in many cases, to regard what 
are supposed to be advances on their part with 
a propitious eye ; so there is another considera- 
tion which is worthy of your notice. When a 
young minister pays attentions to a young 
female, which have the appearance of being 
particular, they are apt to go for much more 
than the same attentions would, if paid by 'a 
secular man. The latter, it is understood, 
may, perhaps, have in view, in such attentions, 
his own present amuse nent only. But the fair 
presumpion is, that the former has too much 
honour, integrity, and purity of principle, to 
sport, for one hour, with the feelings of a fe- 
male acquaintance. An equal degree of atten- 
tion, from him, therefore, will be apt to be 
considered as meaning more, than from a per- 
son of another profession, 

Let your whole deportment, my young 



394 



friend, fully justify this presumption in favour 
of the clerical character. While you treat 
every female, with whom you may become ac- 
quainted, and who may he entitled to such treat- 
ment, with respect and due attention, carefully 
guard against every thing like particular at- 
tention, unless you have serious thoughts of 
seeking a matrimonial union. To act a part 
intended to excite the expectations, and en- 
snare the affections of an ingenuous female, 
when you had no real intention of offering her 
your own heart and hand, would be a compound 
of meanness and wickedness of which I am con- 
fident you will never be deliberately guilty. 
But I have known young ministers to pursue, 
inadvertently, a course of conduct which led to 
this unhappy result. They have greatly res- 
pected a particular female acquaintance, and 
taken more pleasure in her company, than in 
that of any other of her sex in the neighbour- 
hood ; and have been thus led to be frequent in 
their visits, without the remotest thought of a 
matrimonial connexion ; and taking for granted 
that it would be so understood on all hands. It 
is dangerous thus to act. The peace of an unsus- 
pecting and estimable individual may thus be, 
unintentionally, indeed, but totally destroyed. 
Remember that more scrupulous delicacy, cau- 
tion, and self-denial are required, and are really 



395 



due, from young men of your profession than of 
any other. Never visit frequently where you 
are not willing to realize the most serious ex- 
pectations that can be formed : and when you 
discover, or think you discover, that such ex- 
pectations exist, without any proper gro nd, 
immediately adopt such a course of conduct as 
will, respectfully and delicately, but effectually, 
terminate them. Ooly suppose the case of the 
female in question to be that of a sister of your 
own, and then every christian and manly feel- 
ing will dictate the proper course. 

There is a tendency on the part of amiable 
and intelligent young ministers, to form what 
they call special friendships, with young fe- 
males of fine understandings and amiable man- 
ners These friendships are formally under- 
stood, in the beginning, by both parties, not to 
have matrimony for their object. Still they 
are carried on with many effusions of refined 
sentiment ; the epithets of brother and sister 
are agreed to be employed in their intercourse ; 
an epistolary correspondence is kept up ; and 
every thing wears the aspect of what is com- 
monly styled " courtship." Let me warn you 
against every thing of this kind, unless you are 
perfectly willing and desirous to marry the in- 
dividual in question. Such "friendships" 
have a tendency to ensnare, and finally to em- 
barrass the parties themselves. They seldom 
3 n 2 



196 



fail of making an erroneous impression on oth- 
ers. And I am confident "the winding up" is 
rarely satisfactory to all concerned. I always 
regret to see an epistolary correspondence go- 
ing on between a young minister and a young 
female whom he professes to have no intention 
or desire of marrying 

5. Be on you a guard against the ad- 
vice AND INTERFERENCE OF NOTORIOUS 

match makers. There are such persons in 
every community. They are your forward, 
sanguine, and often well-meaning busy-bodies, 
who have a wife or a husband ready for almost 
every unmarried individual of their acquaint- 
ance ; and who appear always willing to incur 
the responsibility of being the known contrivers 
of a match. Never court the assistance, or put 
yourself in the power of such a pestiferous race. 
They may, sometimes, indeed, amidst many 
failures, be instrumental in forming a happy 
connexion. But trust them not. Never put 
yourself implicitly under their guidance. Nay 
more, if you are not extremely vigilant, they 
will be apt to entrap you, before you are aware 
of it, into a situation from which you will find 
it difficult to retreat. Of this I have known 
some of the most striking and melancholy ex- 
amples. Let no single individual dictate to 
you on such a subject. Consult, not many, 
but several judicious friends, especially pious 



397 



friends, with a sincere desire and willingness 
to take sound advice. It is, surely, a matter 
of sufficient importance to engage all the delibe- 
ration, the inquiry, and the prayer which you 
have an opportunity of bestowing upon it. 

6. In seeking a matrimonial union, bear in 

MIND THE INESTIMABLE IMPORTANCE OF PIETY 

in a clergyman's wife. I say the inesti- 
mable importance ; because I am verily persua- 
ded, that no one who has not made the experi- 
ment, can adequately estimate the importance 
of genuine and even eminent piety in one who 
is intended to be a " help meet" for a min- 
ister of the gospel. However great the other 
excellencies of his wife may be ; yet if she 
have not real piety, she cannot be a " help- 
er" in the most important of all interests. She 
cannot aid him in the conflicts of the spiritual 
life. She cannot stimulate him in devotion 
when he is languid ; or sympathize with him 
when he is dejected, and comfortless. She 
cannot counsel and excite him in the delicate 
and arduous duties of his office. She cannot 
strengthen ins hands among the people of 
his charge, by appearing foremost among the 
sisters of the church, in every pious, benevo- 
lent and loanable undertaking in which they -en- 
gage. She cannot exert a proper influence in 
"training up her children in the nurture and 
admonition of the Lord." In a word, she must 



39S 

so utterly fail of affording him the least aid, in 
all that large portion of his duties and conflicts 
which pertain to the spiritual welfare of him- 
self, his family, and the souls committed to his 
care ; and, if not an aid, must be so frequent- 
ly a snare and a drawback in reference to all 
these interests ; — that, methinks, a conscienuous 
man, enteringon the work of the holy ministry, 
will be extremely unwilling to form a conn x- 
ion, to say the least, promising so little of ei- 
ther comfort or advantage. 

Let me earnestly exhort you, then, in seek- 
ing a wife, to look for one of unfeigned and ar- 
dent piety. Nothing that she can possess, 
ought to be consid< red as a compensation for 
the want of this great charaeteristick. How- 
ever beautiful, however amiable, however in- 
telligent, however extensively read, and how- 
ever polished in her manners ; — if she lack the 
"one thing needful," she will be essentially 
deficient as a companion for an ambassador of 
Christ. But if, with other qualities, which 
may fairly be pre-supposed, she whom you 
choose for a wife, be a person possessed of en- 
lightened, active piety, you will find her a 
treasure beyond all price : — a comforter in tri- 
als ; a counsellor in study, in lai|pur, and in 
perplexity ; a soother of your care-worn hours; 
a suitable guide of the best interests of your 
household in your absence; an efficient helper 



399 



in a variety of respects, incapable of being spe- 
cified ; and, above aH, a happy medium of in- 
tercourse, and pledge of confidence, between 
you, and the other pious females of your con- 
gregation. I have often known the pious 
wives of clergymen exert an influence so mani- 
fest, so extensive, and so happy, within the 
pastoral charges of their husbands, that, in 
some cases, there were those who felt constrain- 
ed to doubt, whether the pastors or their com- 
panions, were, all things considered, the more 
useful. But you cannot be made, at present, 
to see the whole importance of this matter. If 
you wish to find your own personal piety nur- 
tured, your comfort increased, your influence 
extended, and your usefulness doubled, never 
think seriously of any other than a pious wife. 
All experience, you may rely upon it, speaks 
this language. I have never yet known a min- 
ister who app ared to know much of the reli- 
gion of the heart himself, who did not, as he 
advanced in his cotnse, manifest a growing 
sense of the great importance of securing a 
spiritual helper in the companion of his life. 
7. You will nor fail, I trust, to consider good 

SENSE, AND PRUDENCE ALSO, AS INDISPENSA- 
BLE QUALIilES IN A CLEKGYMAn's WIPE. 

Whatever piety the object of your choice may 
possess ; yet if she be a person of weak mind, 



400 

and strikingly deficient in practical discretion, 
she will perpetually mortify you, and proba- 
bly do you more harm than good among the 
people of your charge. She will seldom fail, 
by her precipitancy, her rashness, her impru- 
dent speeches, and her childish deportment, to 
weaken your hands, and' counteract some of 
your best efforts. Or, the most favourable sup- 
position is, that, when her character is once 
fairly understoood, she will be considered as 
harmless, and do you no positive injury. 
Surely something better than this, ought to be 
sought and expected by him who is about to 
choose a companion for life ; a mother for his 
offspring; a " guide of his house ;" a lightei.er 
of his cares ; and a counsellor of his most con- 
fidential hours. Who can tell the importance 
of having, in so near a friend, sound, practical 
wisdom, and habitual prudence? To a cler- 
gyman it is highly desirable that his wife should 
have good sense and piety enough to be a help- 
er even in his professional duties ; but that 
she should have the principal management f 
all his domestick concerns, will foilow as a mat- 
ter of course. For this purpose, every one 
sees that wisdom, prudence, and energy too, 
are indispensable. 

8. I scarcely need to add, that you will, no 
doubt, consider good temper, and amiable 
manners, as holding a very important place 



401 



in the qualifications of her who is to be a "help- 
meet" for a minister. It has been often re- 
mat k-d, that no clergyman ever married a 
wife of a remarkably weak understanding, 
wiihout severely repenting it. With this I 
agree. Bu* 1 am inclined to think that a way- 
ward temper, and repulsive manners, in a wife, 
are more d- strnctive of liomestick happiness, 
and especially that oj a clergyman, than even 
folly it.seif. \\ is of the utmost importance, that 
the wife of a pu iick man have that aimable, 
bland, accommodating disposition; that habitual 
eq .animity and benev lence, which will dis- 
pose ht r a all times to consult her husband's 
comfort, and to receive with a kind welcome 
all his friends and visitants. If her temper be 
irascible, discontented, querulous or vindictive, 
she will not only create many a bitter hour un- 
der her own roof; but will also alienate the 
friends of him whom she has the deepest possible 
interest in sustaining, and present an additional 
obstacle to the iavourable influence of his best 
exertions. Many a minister has had his useful- 
ness in a great measure prostratcd,and some have 
been driven from comfortable settlements, by 
the ac rbity and perverseness of female tempers. 
And, on the other hand, it is but justice, and 
equally to my purpose, to add, that, in many 
cases, a clergyman of weak mind, or unhappy 
natural temper himself, has been most happily 



402 

influenced from day to day, and in a great mea- 
sure sustained in dignity and usefulness, by the 
affability, prudence, and address of an amiable 
wife 

9. Good health and a good flow op 
spirits in A WiPE are of incalculable impor- 
tance to any man ; but to a minister of the gos- 
pel they are, obviously, of peculiar importance. 
I will not suppose you capable of being so in- 
sane as to wed a known valetudinarian ; in 
other words, voluntarily to connect yourself 
with an incumbrance rather than a help, for 
life. Your companion may become sickly, af- 
ter marriage, if this should be the case, submit 
to it without a murmur, and cherish her with 
growing affection, just as you would wish her 
to do, if your own health should fail. But pray 
do not begin with a nursling. An invalid, of 
either sex, ought, undoubtedly, to receive .your 
compassion, and, as far as practicable, your be- 
nevolent attention ; but, in seeking a wife, I 
shall take for granted that you wish to obtain a 
companion by whom your own enjoyment and 
usefulness will be increased. But surely there 
is a miserable prospect of either of th^s? ob- 
jects being, w any extent, attained, when any 
one commences his conjugal career with a com- 
panion, whose frail, morbid frame, and conti- 
nually recurring indisposition, are ominous of 
the sick room, rather than of the cheerful, ac- 



403 



tive house wife, as Ions* as she lives. Nay, 
more ; not only seek a wife of good health, and 
of some activity and energy ; but one. who has 
also a good flow of animal spirits. How in* 
estirrably important to an intellectual and mor- 
al labourer, that he have a companion who 
will habitually be able to cheer him in his 
gloom ; to encourage him in sickness ; to in- 
cite him in his languid hours ; and to banish the 
clouds which occasionally obscure his prospect, 
by the fascination of a smiling countenance, 
which "doeth good like a medicine X" 

10. You will, no doubt, have observed, that, 
in the foregoing list of requisites, I have said 
nothing of personal beauty. For this, my 
reasons are various There is no danger of 
this quality*having less influence than it ought 
to have, in the choice of a wife. All the dan- 
ger is on the other side. It is a fading flov.er ; 
soon passing away, and leaving the intellectual 
and moral qualities, the grand requisites to con- 
jugal felicity. Even while it iasts, it enters 
much less into the essence of connubial bliss, 
than the youthful imagination is apt to suppose. 
Some of the happiest marriages J have ever 
known were cases in which ihe wife was re- 
markably homely, rather than beautiful ; but in 
which her moral beauty, was very conspicu- 
ous. While, thetfore, it is, doubtless, desira- 
ble that the woman with whom you hope to 
3 u 



404 

spend 3^our life, should have a face and person 
entirety agreeable to you ; I trust you will not 
be unwise enough to consider a (i set of features 
and complexion," as all in all in your choice. In 
less than half a dozen years after you have be- 
come a husband, every thing of this nature will 
be lost, in the more important considerations of 
the understanding, the temper, the heart, and 
the practical duties of domestick life. 

11. I solemnly wahk you against mar- 
rying for MONEi'. And by this I mean some- 
thing more than is ommonly intended by the 
expression. To be influenced, in forming a 
matrimonial connexion, solely or chiefly, by 
considerations of property, and not by genuine 
affection, I hold to be •> complicated wicked- 
ness ; a sin against God, against nature, and 
against domestick enjoyment ; and it is no less 
a folly than a sin. Such marriages are scarce- 
ly ever happy; and no winder that the frown 
of heaven, as well as the disapprobation of all 
the wise and good, should rest upon them. 
But I would go further, and say, to a young 
clergyman, by no means marry a lady of wry 
large estate, even if you can love her sincere- 
ly. Her property will, without something like 
a miracle, be a snare to you. She will pro- 
bably expect to live in splendour ; to see much 
company ; and to adopt a style of equipage 
and expense by no means friendly to christian 



405 

simplicity and spirituality. This will be fatal 
to your ministerial fidelity and comfort. Be- 
sides, the very care and anxiety unavoidable 
in managing a large estate, would make your 
heart and hands so full of the worid, as wholly 
to i terfere with exclusive consecration to the du- 
ties of your office! I say, a^ain, then, be not in 
haste to wed a large worldly property. In one 
case only would I allow such a step, viz where 
the female who brought the property was decis- 
ively pious ; disposed to he plain and simple 
in her habits ; and not likely to ensnare a ser- 
vant of Christ, by worldly cares, and parade. 
But who can be sure that this will be the case 
with her whom he marries ? The best way is 
to avoid the danger altogether. In giving 
this advice, however, I acknowledge, I have 
little hope that it will be considered as wise, 
and far less that it will be followed. But if 
you go counter to it, you will bring on your* 
self many a heart ache, whi?h will convince you 
of its wis lorn afterwards. I have known of 
one instance of a cW^yman declining a matri- 
monial connexion of the m"St attractive char- 
acter from motives such as these; but he was 
a man of singular piety, disinterestedness, and 
magnanimity. 

12. Recollect that there is no step in life, 

IN WHICH YOU STAND MORE IN KEED OF C0N- 



/ 



406 

stant Divine direction, than in choosing a 
wife. Perhaps I ought rather to say, that 
there is no temporal step in which you siand 
so much in need of the guidance of infinite 
Wisdom. To marry without cordial affection, 
is madness. To marry wi'hout sacredly listen- 
ing to the dictates of prudence, as to the piety, 
the good sense, the good temper, and the ami- 
able manners of the individual selected, is equal 
madness. How shall the de nands of both he 
satisfied? Esp cially since this, of all the sub- 
jects which can come before the mind, is that 
concerning which caprice, fancy, and passion 
are, perhaps, most apt to blind the judgment, 
and bear a sovereign sway ? For my part, 
when I recollect ihese things, I am cons! rained 
to ask, can there be a subject concerning which 
you more urgently need guidance from above ? 
Can there be a subject in regard to which it 
behoves you more implicitly to cast yourself 
on the teaching and the control of God, and 
more importunately to beg him to choose for 
you? To this momentous matter, let me, 
with peculiar emphasis, apply that precious 
precept and promise of Go i's word ; — < 4 Ac- 
knowledge him in all thy ways, and He will 
direct thy steps." Beseech him with unwea- 
ried importunity to go before you ; to guard 
you against the confidence of self-will, and the 



407 



government of unhallowed passion ; to point 
out the proper obj' ct ; to direct your choice 
in merry ; and to preside over every step in 
your progress. He can, and if you importu- 
nately ask Him, you have reason to hope, he 
will, guide your eye ; control your feelings ; 
lead you by his Providence ; remove difficul- 
ties; and conduct you to a union for wbich you 
will have reason to praise him for ever. If 
God were more acknowledged and honoured in 
forming matrimonial connexions, we should 
see more happy marrisges. But if, instead of 
this, in seeking a wife, you forget the best 
Counsellor; comiuct your inquiries more by 
the eye than the ear ; think only of those qua- 
lities which please the fancy ; depend on ef- 
fecting an entire revolution in a character con- 
fessed not to be, at present, at all suitable ; and 
turn away from the varmngs of piety and ex- 
perience ; — why, then, you will probably find 
your acquisition a scourge instead of a' blessing, 
and all your anticipated joys turned into gall 
and wormwood. 

13. BE WAKE OF VIOLATING A MATRIMONI- 
AL ENGAGEMENT AFTER HAVING FOKMJ.D IT. 

I hdve sometimes doubted wheth r there were 
on the minds of many conscientious young 
men, a sufficiently deep impression of the evil 
of this conduct. The same kvity of feeling 
which is apt to prevail in forming such cou- 
3 x 



40S 



tracts, is too apt to be indulged in breaking 
them. And hence, some, who claim strong 
sensibility to the point of honour, and even of 
piety, after entering into a solemn contract of 
this kind, ha r e not scrupled unceremoniously 
to violate it, and perhaps in a manner, and in 
circumstances extremely revolting to delicate 
minds. Such cases are always deeply to be de- 
plored ; and, where an individual of your pro- 
fession is concerned, cannot fail to inflict a se- 
vere wound on religion. I do not say, that 
a solemnly betrothed party may in no case 
whatever, break off an engagement before mar- 
riage. For I have no doubt that new facts may 
sometimes arise, and important discoveries be 
made, which will fully justify such a step. But, 
in my opinion, by far the greater part of the 
cases of such conduct which occur, are utterly 
unjustifiable, and deserve lasting censure. It 
is no valid plea to say that affedion has cooled. 
That may be an evidence that there was juve- 
nile folly and haste in the engagement; but by 
no m^ans prove- that it may be violated at 
pleasure, Suppose affection 4 o cool after mar- 
riage ; what then ? Truly it is an unhappy 
dilemma ; but still it only proves that the man 
was precipitate at first, and inconstant after- 
wards ; but neither branch of character will 
add much to his reputation among the wise and 
the good. The remedy for all this is obvious. 



409 



Be' careful in inquiring. Be deliberate and 
prayerful in choosing. When you have made 
the choice, and stand in the situation of one 
betrothed, no more admit the thought of viola- 
ting ihc engagement, than you would think of 
deserting a wife and half a dozen children. 
And even if the most serious considerations 
arise, to make a rupture of the contract in 
your vie^v, necessary, you ought to regard it 
as one of the greatest misfortunes of your life ; 
and, like the Englisn pielate, who had commit- 
ted an accidental homicide, to keep an annual 
day of humiliation and fasting in memory of it 
to the latest year of your course. 

14, From the hour that you become a hus- 
band, LET IT BE YQUK CARE TO SET AN EDI- 
FYING EXAMPLE OF CONJUGAL EXCELLENCE. 

As a clergyman ought to be the most pious man 
in his parish ; to go before all his people in the 
exemplification of every christian grace and 
virtue ; so he ought to make a point of being 
the best husband in his parish; of endea- 
vouring to excel all others in affection, kind- 
ness, attention, and every conjugal and domes- 
tick virtue. Unfortunately, this is not always 
the case. Some clergymen, who preach well 
on the duties of husbands and wives, are, not- 
withstanding, austere, harsh, tyrannical, and un- 
kind in their own families. Whenever this is 
the case, it can seldom fail to be known -, and, 
•3 Y 



41© 

when known, can never fail to diminish, in 
some degree, their official influence. But, I 
need not say, that your daily and hourly hap- 
piness, still more than your reputation, will 
be involved in this matter. It wouid be un- 
seasonable here to ttempt even the most curso- 
ry detail of conjugal duties. Suffice it to say, 
that if you should not love your wife enough 
to make the most unceasing attentions and 
Jcindness to her delightful ; if you should not 
have an affection for her so strong as to prompt 
you to be continually contriving something for 
her happiness, even at the expense of self de- 
nial and sacrifice on your part; if the feelings 
of your heart should not spontaneously dispose 
you to bear with her infirmities, to cover her 
faults, to comply with all her reasonable wish- 
es, and to respect and honour her in the pre- 
sence of your family, as well as of strap gers ; 
— I say, if you should not have a love for your 
wife which will prompt you, without constraint, 
to do all this, it will be vain to give 'you coun- 
sels on the subject But with such a govern- 
ing attachment as I have supposed, all this will 
be easy T , natural and pleasant Do not, howe- 
ver, expect perfect bliss with any woman, how- 
ever lovely or excellent As you are yourself 
a fallen and depraved creature ; you must ex- 
pect to find her so too. And as she will cer- 
tainly see much requiring to be overlooked 



411 



and forgiven in you ; so you must be willing 
to overlook and forgive, if you hope to receive 
the same favour. Even if you find yourself 
somevvhat disappointed in the woman of your 
choice, do not imagine that this will release 
you from the obligation to treat her with unre- 
mitting kindness and attention. Suppose her 
to be somewhat disappointed in you ; would 
that release her from the obligation to make 
you an affectionate and attentive wife ? Sure- 
ly if there be any one who is bound to con- 
template this whole subject through the me- 
dium of christian principle, and christian duty, 
it is a minister of the gospel., 

But there are two faults to which attentive 
husbands are frequently liable. The one is 
indulging in undue fondness, and even cares- 
ses, before company. This is disgusting in 
any one, but in a clergyman peculiarly so The 
other is, paying to a wife in company that 
'punctilious and extreme attention, which is 
really a kind of overacting, and which seldom 
fails to be unfavourably noticed While you 
avoid both these faults, maintain that easy, un- 
affected attention, that cordial yet dignified 
kindness, which indicate a deep seated and pure 
attachment. 

15, The conduct proper to be observed 

BY THE WIVES AND DAUGHTERS OP CLERGY- 
MEN, IS WORTHY OF YOUR MOST SERIOUS AT- 



412 

tention. That they ought to study to be ex- 
emplary beyond the degree which is required 
of those in the ordinary walks of life, I suppose 
all will concede. As to the precise details of this 
example, there will pobably be some diversity 
of opinion. In the following hin?s, I give you 
the result of some experience, and of the 
strongest convictions. 1 represent the subject 
as worthy of your serious attention, because I 
take for granted that any woman whom you 
would consent to marry, may be expected to 
regard your wishes, properly expiessed, with 
sacred attention. If tnere be any clergyman's 
wife who wraps herself up in a cold indiffer- 
ence to the friends, the interests, and the con- 
gregation of her h sband, and who feels her- 
self at liberty to depart from that line of con- 
duct which is obviously calculated to strength- 
en his hold on the affections of his people, and 
to promote his general comfort, usefulness and 
honour; I can only say, that, in my view^ 
whatever her other accomplishments may be, 
she labours under either a weakness of judg- 
ment or a def( ct of principle, which cannot but 
render her a pitiable object among all sober 
minded observv rs. 

Whatever may be your temporal circumstan- 
ces, let your wife, and your daughters, if God 
should give you any, be studiously plain in 
their dress. Let no marked expensiveness 5 



413 



no devotedness to ^fashion ; no flaring co- 
lours; no symptom of inordinate attention to 
ornament, ever appear among the members of 
your family. On the contrary, let simplicity, 
modesty, economy, and the absence of all os- 
tentation, in this respect, be among their inva- 
riable characteristicks. I give this advice un- 
der a deep persuasion, not only of iis justice, 
but also of its. importance And I do not 
give it merely because, by following it, much 
unnecessary expense may annually be saved. 
This, indeed, in a christian family, demands 
constant attention. But the counsel before us 
ought to be followed from other, and far high- 
er motives: — f»r the purpose of setting an 
example of simplicity and economy ; for the 
purpose of repressing those inordinate sa- 
crifices to " bodily adorning," which are apt 
so criminally, and so mischievously to prevail 
in all polished society; and for the purpose, too, 
of consulting; the feelings of the less fashion- 
ble part of most congregations, who are always 
pained, and justly pained, at seeing the mem- 
bers of their ministers' families dress in a splen- 
did style. And if you imagine that the most 
gay and wealthy part of a pastor's congregation 
would esteem any member of his family the 
less for dressing in the manner advised, you 
were never more egregiously deceived in your 
life. 

3 y 2 



414 



That a clergyman's wife ought also to feel 
that she bears an important relation to the fa- 
milies under his pastoral care, will, I suppose, 
be readily granted. How far, indeed, she 
ought to aim at going in the important wi»rk 
of visiting those familits, cannot be definitely 
prescribed This will, of course, depend very 
much on the situation of her own family, her 
health, her degree of leisure, &c. But that a 
pious and prudent woman can accomplish -^ \ ast 
amount of good, by visiting among the people 
of her companion's charge; especially among 
the females ; not forgetting the plainest and 
poorest any more than the most wealthy : and 
that it is her duty to do as much of this as her 
circumstances will admit, none, I hope, will be 
disposed to doubt. 

I will only add, that it is of immense impor- 
tance to a clergyman, that his wife not only 
have, in general, good sense, and prudence, as 
before inculcated; but that she, and all the 
members of his family, should be aware that 
it is peculiarly incumbent on them, as a matter 
of decorum, as well as duty, to be « 4 grave, 
sober, no slanderers," habitually and delicately 
reserved with respect to every thing which 
concerns either his personal or official duties, 
and constantly on their guard against every 
thing, in speech or behaviour, which may, 



415 



even by possibility, implicate his character or 
usefulness I wis!) the wives and children of 
clergymen felt as they ought, the undoubted 
truth, that every instance of levity <>r indiscre- 
tion on their p«rt, is not only wrong in itself, 
but tends also, in ways which they little think 
of, to depress the reputation of those whom it 
is, in every respect, their highest interest to 
honour. 

16. Before Marriage, as well as af- 
terwards, EXE.CTSE GREAT DELWACY IN 
conversing with females. There are cler- 
gymen, both single and married, who are not 
sufficiently attentive to this point. Every 
thing that approaches to fondling with females ; 
— frequently taking hold of their hands ; lean- 
ing on, or over their persons ; saluting them ; 
retiring much with them into private apart- 
ments ; often taking solitary walks with them ; 
corresponding with them by letter, &o —are all 
practices of which clergymen, young or old, 
ought to be extremely cautious, and more es- 
pecially in respect to married females. In a 
word, in all your associations with the other 
sex, let your delicacy be of the most scrupulous 
kind. Shun not only the reality, but even the 
appearance of evil. And remember that the 
very confidence, with respect to purity, which 
is commonly plaeed in a clergyman's character, 
while it is, in some respects, highly advantage- 



416 

oua, may become a snare to him in a variety 
of ways eisilv conceivable. 

The importance of perfect delicacy of /a«- 
guage on the part of a clergyman, in convers- 
ing with females, has been urged in a preceding 
Letter. I shall not, therefore, now enlarge on 
the subj eci, further than to say, that, for any 
one to use an expression, in their presence, 
which borders on the indecent, or approaches 
even to double entendre, is to forfeit the char- 
acter of a gentleman ; but for a minister of re- 
ligion to be guiliy of any thing of this kind, is 
peculiarly base. Tnere is no need, however, 
of my adding another syllable in support of so 
plain a dictate of common decorum. 

The manner in which you converse with 
women, and especially with young women, on 
the subject of experimental religion, will be 
worthy of your particular attention Here the 
text which stands at the head of this Letter is 
strictly applicable. Entreat the elder women 
as mothers ; the younger as sisters, with all 
purity. Do not affect privacy in your con- 
versations with either, more than the nature of 
the case may render absolutely necessary. And, 
as often as you can, avail yourself of the aid of 
those "mothers in Israel," whose piety, expe- 
rience, and influence render them capable of 
eminent usefulness among anxious inquirers of 
their own sex. 



417 

17. Let all the time that you spend in the 
society of females be employes as much as 
fosstble m useful convemsation. When 
young men of the worl > converse with females, 
they commonly, of design, dwell on frivolous 
subjects, because they suppose no other to be 
adapted to she cap:>cit\ of their sex As this 
will not be your opinion, if you deri e your 
sentiments from the Bible ; so I trust your 
practice wdl be different. Never imagine that 
to talk on light and vain subjects, is to accom- 
modate yourself to females They will nei- 
ther respect not thank you for the accommo- 
da'ion. Women ;>re just as capable as others, 
of comprehending and discussing to advantage, 
most subjects which ought to oe introduced into 
any company. And there are many subjects 
of great importance, which they are able to 
treat in a more striking manner, and with a 
mor^ delicate touch, th n most men. Avail 
yourself of this fact. Try to turn every mo- 
rn --nt that you spend in their society to good 
account, both for yourself, and for them Es- 
pecially let R ligion, and the gr^ot subjects 
connected with it, form as much as possible, 
when in their company, the leading toj.ick of 
conversation. You cannot take a better method, 
at once, to promote their improvement and 
your own, and to gain their confidence. 

IS. Never allow yourself to adopt those 



41S 



CONTEMPTUOUS EXPRESSIONS CONCERNING THE 

Female sex generally, which licentious 
men are so apt to indulge, and which some 
good men are prone, inconsiderately, to em- 
ploy. That men \* ho have little or no princi- 
ple themselv s. an l who have no real acquaint- 
ance with a y but thf most worthless portion 
of the other sex, should be fond of throwing 
out reproaches against the charactei of women, 
as a bo y, is not wonderful. But when I hear 
a man of knowledge and piety, and, above all, 
a clergyman, doing this, I generally conclude, 
either that he is a weak man ; that he has kept 
bad compiny ; or that he is revenging some 
supposed ill treatment from an individual fe- 
male, or some unhappy connexion or occur- 
rence, in earlier life. Be assured, my young 
friend, this is foolish c nduct. No truly wise 
man was ever guilty of it That there is 
m<*re intellectual culture among men than wo- 
men, is evident. But that th re is more na- 
tive intellectual sowitfness and justness of 
mind among the for ner than the latter, I do 
not believe. And that there is, decisively, 
more moral excellence among women in gene- 
ral, in christian countries, " than among the 
other sex, \ am 'deliberately persuaded. If 
this, or any thin^ like this, be true, then the 
practice of speaking slightly of women, is not 
just in itself ; is not agreeable to the word of 



419 

God ; and is not adapted to promote the great 
interests of virtue and piety in the world. It 
can answer no other purpose than to harden 
licentiousness in its folly; to mislead the young; 
to depreciate, in the view of many, a mosl pre- 
cious part, of the church of Christ ; and to pre- 
sent an unnecessary obstacle in the wa} 7 of 
their usefulness. 

19. I have only to add, as a final counsel, 
growing out of all that has been said on this 

Subject, THAT YOU ENDEAVOUR iO MAINTAIN 
A CONSTANT AND FIRM INFLUENCE ON THE 
MINDS OF THE PIOUS Fe MALES, WHERi VER 

you reside. Depend upon it, this is worth 
all the care and pains you may take for its at- 
tainment If you do not stand well with the 
female portion of yoir pastoral charge, as 1 re- 
marked in the introduction to this letter, 
your prospect of usefulness in the ministry 
will be very small. If you ask me how the 
influence which I recommend shall be gained 
and preserved ? I answer, not by flattery ; not 
by any indirect or crooked arts ; but by the 
faithful and able discharge of all your publick 
duties ; by a private conversation, pure, deli- 
cate, and dignified} and by treating your fe- 
male parishioners with that respectful and ap- 
propriate attention which the word of God, 
and the interests of his kingdom evidently de- 
mand. We live in an age in which pious fe- 



420 



males take a far more active part in promoting 
the spr ad of the gospel, than was common 
half "a century ago. Their associations, for a 
variety of humane a d evangelical purposes, 
you will he prepared, I trust, in common with 
every enlightened minister of Christ, to pa- 
tronize- and honour. If you* do this ; if you 
encourage your own wife,— if you shall be so 
happy as to have a pious one — to take the lead 
in every laudable enterprise among lur own 
sex ; and if your Own deportment be, in all 
respects, such as becomes the christian minister 
and gentleman, I will answer for your acquir- 
ing and maintaining as much of the influence 
of which I speak, as you ought to have, and 
for your finding ii one of the most valuable aux- 
iliaries in the exercise of your ministry. 



SiETTER ZIEI. 



Ze£ yowr moderation be known unto all 
men. Philip, iv. 5. 



DRESS— STYLE OF LIVING— PECUNIARY 
CONCERNS. 



MY DEAR YOUNG FRIEND, 

It may seem, at first view, scarcely necessary, 
or even proper, in addressing a candidate for 
the ministry in the Presbyterian church, to 
dwell on the subjects which appear at the head 
of this Letter. It is well known that the tem- 
poral circumstances of our ministers are very 
rarely affluent, and seldom even, comfortably 
easy. Much labour, small salaries, and habit- 
ual self denial, are, in general, the lot of those 
who, in our church, aspire to the precious pri- 
vilege of serving Christ in the " ministry of 
reconciliation." Why, then, it may be asked, 
should it be deemed proper to discuss a set of 

subjects which can be considered as claiming 
3 z 



422 



theparticular attention of those only whose re- 
sources enable them to command some of the 
luxuries of life ? 

This objection is by no means solid. A few of 
our ministers, especially those who reside in 
great cities, and other populous places, have the 
means of living somewhat splen idly, and are 
often placed under very strong temptations to 
do so. Some, who are differently situaled, 
have a natural and almost irresistible propensi- 
ty to h >w and parade, which they strain every 
nerve to indulge ; and there are even those in 
the sacred profession, who, though extremely 
poor, are so criminally unwise and prodigd, as 
to plunge themselves into debt for the gratifica- 
tion of this propensity. Surely a few words 
applicable to each of these classes may he neither 
uiis asooable nor useless. 

Perhaps the most serious difficulties in rela- 
tion to this point are those which beset the 
city clergyman ; especially if his pastoral charge 
include a number of fashionable and wealthy 
families, and if the provision which they make 
for his temporal support be, at the same time, 
pretty liberal. If to these circumstances be 
added that of his family being strongly predis- 
posed to expensive dress, and gay company, 
the consequences can scarcely fail of being 
very unhappy. Not a few ministers, by yield- 
ing to temptati ons of this kind, have grieved 



423 



the hearts of the pious ; weakened their own 
hands; and laid up in store for themselves the 
bitterest, but unavailing, repentance. As you 
know not the situation in which you may be 
placed ; and as it is desirable that every young 
minister should be armed btfor hand against 
the temptations which may assail him, I trust 
you will be willing to listen to a few suggest- 
ions, derived from some observation and expe- 
rience, and offered under the most solemn im- 
pression that they are worthy of your serious 
regard. Rely upon it, that, however unfavour- 
ably some of them may now impress your mind, 
you will hereafter find in them more both of 
truth and importance, than it is possible for any 
one to perceive, who has seen so little, compara- 
tively, as you have, of human life. 

1. To begin withvoun own dress. Where- 
ever your lot may be cast, w hetherin the coun- 
try or in a city, let your dress be always plain, 
bu« at the same time, whole, neat ano clean. 
Never make it an object of pri mary or engross- 
ing %\t?uno'~\ ; but at the same time never ne- 
glect it. Even if your residence be ever so re- 
tired, never app ar in publiok without, setting 
a good example to your flock in this, as well as 
in every other respect. Recollect that one of 
the advantages of the Lord's day, and of pub- 
lick worship, is that they afford, at once, an op- 
portunity and an inducement to lay aside the 



424 



dust and dirt of the week, in a physical as well 
as mural sense, and to appear clad in habili- 
ments which indicate attention, industry, and 
neatness. And as the minister of ths gospel is 
a publick character, and must necessarily, in a 
great measure, live in publick, it is desirable 
that he should appear every day, wh^n he is in 
company at all, very much as he oug it to ap- 
pear on the sabbath. Let your dress, then, be 
always simple, unostentatious and economical ; 
but let it not be slovenly. Even i{ it be coarse, 
and you cannot afford to have it otherwise ; 
still let it be fr e from all disgusti g defilement. 
Imagine not that any degree of piety, or talents 
will atone for total neghgence of this matter. 
Be assured that, any man who is filthy, or even 
slovenly in his person, however striking may 
be his accomplishments in other respects, will 
find his character and influence depressed in 
proportion to the degree in which this evil pre- 
vails. Such a fault never did, and never will 
exist, in any case, with entir; impunity. 

It is the duty of a minister to spend a part of 
almost * very day, if not in p ibiick, at least in 
socia; intercourse: and he knows not at what 
hour he may be called upon to converse with 
the most polished and ceremoni us of his pa- 
rishioners or neighbours. Now, in conversing 
with such individuals, it is surely desirable that 
there be nothing in his person calculated to re- 



425 



pel them, or to diminish his influence over 
them : nothing adapted to give them an idea of 
filthiness or vulgarity ; but, as far as possible, 
of the reverse. 1 am decisively of the opinion, 
therefore, that some clergy men, v\ho can very 
well afford to do otherwise, have been entirely 
too negligent of this matter, in appearing in 
publick. I was once acquainted with a minis- 
ter of our church, who was not only in very 
comfortable circumstances, but rather entitled 
to be called rich ; who was so culpably negli- 
gent of his dress, anc 1 , on a particular occasion, 
appeared in habiliments so unworthy of his 
character, that a pious lady was on the point of 
procuring a suit of clothes for him, when she 
learned, to her surprise, that he was not poor, 
and that he would certainly be offended by an 
offer of such chanty. He was an uncommonly 
pious, active minister ; but he had, as to the 
point of slovenliness in dress, a constitutional 
infirmity; which, you can readily perceive, 
might have drawn both himself and others into 
a very embarrassing situation. 

I trust you will endeavour to guard against 
any kind of excess on this subject. On the one 
hand, to see a minister oi the gospel finica ; , or 
addicted to the love of splendour or finery in 
dress ; to see, in a word, any thing about his 
person which discovers a special attention to 
fashion or ornament in clothing, .or a peculiar 
4 A 



426 



desire to make a good appearance in this re- 
spect, is certainly unworthy of his character. 
But, on the other hand, to see such a degree of 
negligence in reference to this matter as is in- 
consistent with cleanliness, and with a decent 
respect for those with whom he associates, is 
equally disreputable, and quite as unfriendly to , 
his usefulness. Why should an enlightened, 
prudent man allow himself to run into eith.r 
extreme? 

2. If } ou .should ever have a family, the 

DRESS OP THOSE WHO BELONG TO IT, WILL 
BE WORTHY OF YOUR PARTICULAR ATTEN- 
TION. I have already adverted to this subject 
in the last Letter. But a few additional sug- 
gestions in reference to it, in this connexion, 
may not be entirely superfluous. Not only- 
ought the female part of a clergyman's family 
to avoid every thing that looks like devotedness 
to fashionable dress ; every thing dazzling,- or 
" dashing," as the popular style is ; but no such 
folly ought to appear, as far as it can he avoid- 
ed, in the dress of any of his household. A dis- 
position to load even his youngest children with 
tawdry or useless ornament, ought not to be 
indulged. To make them conspicuous by red 
shoes, waving plumes, and expensive, showy 
decorations, of any kind, may gratify parental 
vanity ; but cannot minister to the rational 
comfort of either parents or children ; and may 



427 



make an impression on the minds of some plain 
or poor parishioners which is very far from be- 
ing desirable. Besides ; the tendency to in- 
dulge in excessive gayety and ornament of 
dress, is so general, and, in many cases, a source 
of so much evil, as remarked in a former Let- 
ter, that a minister of religion ought studiously 
to set an example of plainness and simplicity 
in this respect, in all to whom his influence ex- 
tends, for the purpose of promoting a similar 
habit in other . And the more able he is, on 
the score of expense, to indulge the inclinations 
of his family, the more useful will his example 
be likely to prove. , 

3. If you live to have a house of your own, 

LET YOUR FURNITURE, AND ALL YOUR EQUI- 
PAGE BE OF THE PLAIN AND SIMPLE KIND. 

Most of the considerations urged in the prece- 
ding paragraph, apply here with equal force. 
There is so strong a tendency, in many persons 
who can ill afford it, to lavish expense on splen- 
did furniture, and fashionable equipage of every 
kind ; that every well-wisher to the cause of 
good morals, to say nothing of religion, ought 
to throw the whole weight of his character into 
the scale of the strictest moderation. Even if 
you should be able, without inconvenience, to 
indulge the most refined taste in matters of 
this kind, by all means forbear to do it. Let 
H be seen that your heart is not set on such oh- 



42*5 



jects ; that you deliberately prefer simplicity 
and plainness ; and that you conscientiously 
choose to devote the money which might have 
been spent in splendid, but useless decoration, 
to the support of the infinitely more important 
interests of humanity and religion. 

For example ; if you should feel yourself able 
to keep any kind of carriage, always prefer a 
plain to an elegant or showy one. In purchas- 
ing horses, recollect that sound, substantial, de- 
cent looking animals, are more suitable for a 
minister of the gospel, than those which are re- 
markable for their beauty ; which must, of 
course, be much more costly, without being 
really more useful ; and in the use of which 
his parishioners would often be tempted to 
remark, that their minister was peculiarly fond 
of fine horses. The same principle will apply 
to every article of personal or domestick accom- 
modation. Make a point of never expending a 
cent for show, or mere useless decoration ; but 
all for solid utility and convenience. Nay, of 
two articles of exactly the same utility and 
price, always prefer that which is plain and un- 
ostentatious, to that which is highly ornament- 
ed, merely because it is plain. I have never 
known a clergyman to deviate materially from 
this plan of living ; — to affect splendour ; — to 
launch out into a system of dazzling expendi- 
ture, calculated to excite the envy, Or the admi- 



429 



ration of a staring multitude, without seriously 
depressing both his reputation and his useful- 
ness among all reflecting people. Indeed to 
see a minister of the gospel ambitious of finery, 
and carried away with baubles and show, is re- 
volting e^en to the devotes of the world them- 
selves, who see at once how inconsistent it is 
with his sacred profession. 

4. Never allow yourself to live beyond 
Youit income, He who does this, must either 
contract debts without a rational prospect of 
paying them ; or he must expect to have them 
discharged by the hand of charily ; either of 
which is unworthy of the ministerial character. 
However scanty, therefore, your income may 
be, rigidly reduce your expenditure within its 
limits. It is not disreputable to be poor ; but 
it is highly disreputable to be prodigai of other 
people's money. Indeed it appears to me that 
few things can more flagrantly evince the want 
of principle, than living luxuriously on property 
not our own, A writer in the Christian Ob- 
server (Vol. xxii. p. 551) expresses himself on 
this subject in the following language, which 
does nut appear to me at all loo strong "A 
clergyman overwhelmed with debts to his pa- 
rishioners, whether his debts arise from vanity, 
or from improvidence, loses his influence over 
their minds ; and it is well if he be not also 
guilty, as too many persons who heedlessly 



430 



plunge into debt, are, of artifices, evasions, and 
perhaps worse offences, which must bring him 
into contempt, and utterly destroy the spiritual 
effect of his ministrations. However rigid the 
economy called for by a clergyman's circum- 
stances, to that degree of economy he is con- 
scientiously bound to submit ; and every step 
beyond it, except under inevitable visitations 
of Providence, is an advance towards disgrace 
and ruin, both as a man and a minister." 

5. Manage all your expenses with a wise 
economy. I wish to lay panicular stress on 
the word wise. Every one must perceive, that 
economy is a relative term. Tnat which might 
he very properly so termed in one, would de- 
serve the name of exceptionable parsimony in 
another, or of criminal prodigality in a third. 
Wise economy consists in maintaining a just 
balance between that which we have to spend, 
on the one hand, and that which we really need 
to spend on the other. Pecuniary embarrass- 
ments, in the case of clergymen, as well as 
others, frequently arise, not so much from ge- 
neral prodigality, as from expenditures which are 
not. necessary. One of the best methods of 
keeping your expenses within the limits of your 
income, is, never to purchase any thing, how- 
ever cheap, or tempting the article may be, un- 
less you really need it. He who rigidly and 
prudently adheres to this rule, will seldom find 



431 

the state of his finances very seriously deranged; 
and will generally have something to spare for 
the calls of charity. 

6. Carefully guard against every thing 

APPROACHING TO MEAN > ESS IN THE MANAGE- 
MENT of your pecuniary affairs. Fru- 
gality is always, and in all persons, a virtue ; 
but extreme and unseasonable parsimony, is al- 
ways censurable and degrading. Rely on it, a 
sordid, niggardly spirit was never useful to any 
one. Its savings are pitiful ; its gains are 
mean ; and, like most other vices, it generally 
defeats its own purpose ; inducing,perhaps, the 
very evil which it aims to avoid. Many a man 
by low and unmanly attempts to save, has been 
plunged into unexpected and heavy expenses. 
Never resort to any means of making money, in- 
consistent with the dignity of the clerical office, 
or which you would feel reluctant to have uni- 
versally known. I have heard of clergymen 
who, for the sake of some petty gains, carried 
on, privately, a disreputable little trade in ar- 
ticles of daily consumption, by pursuing which, 
with extreme exactness and parsimony, they 
were enabled to make a few cents each day. 
But it always depressed, and in some instances, 
totally ruined their character as ministers oi re- 
ligion. 

7. Conscientiously avoid every thing 

CROOKED, OR EVEN QUESTIONABLE, IN TOUR 

4 B 2 



432 

pecuniary transactions. It is not enough 
that a minister of the gospel sacredly guard 
against every thing in his dealings really 
fraudulent, and of which the laws of the land 
can take hold. He is here, as in all other con- 
cerns, to shun every approach to that which is 
incorrect, or even to that of the correctness of 
which there can be the least reasonable doubt. 
If there be any speculation or purchase, of the 
perfect fairness of which there is a popular ques- 
tion, however strong may be your own convic- 
tion of its fairness, have nothing to do with it. 
To go forward in such an enterprise may be in- 
jurious ; but to withdraw from it entirely is 
always safe. Whatever may be your opinion 
qn the subject of what is called usury, eith'ei as 
to the Bible meaning of the term, or the wis- 
dom of human laws in reference to it, nev r al- 
low yourself to engage in any transaction which, 
either immediately or remote!}, bears the least 
alliance to the usurious character. In short, ne- 
ver permit yourself to be concerned in any pe- 
cuniary affair, which, if, by any unforeseen 
occurrence, it should hereafter be dragged be- 
fore the publick, could possibly implicate either 
your probity or honour in the minds of the 
most scrupulous. Remember that, in all cases 
whatsoever, it is infinitely better to suffer 
wrong, than to do wrong ; and that many 
things which would not be at all noticed in 



433 

another man, may, in a minister of the gospel, 
be considered as far from reputable. 

8. Th< re are some advantages in keeping a 

REGULAR ACCOUNT OF YOUK EXPENDITURES. 

You must by no means suppose that this prac- 
tice is confined to men of a parsimonious spirit. 
Some of the most judicious, and even liberal 
managers of their pecuniary affairs that I have 
ever known, were in the constant habit of keep- 
ing such an account. The purposes which it 
may answer, are various, and by no means un- 
worthy of regard. It will be likely very mate- 
rially to promote a general spirit of system and 
order in your finances, it may no! only serve 
as a salutary check on unnecessary expanses; 
but it may enable you to solve many important 
questions respecting she cost of living ; and it 
may form a record of no small value, both as a 
matter of curiosity, ad of instruction, in sub- 
sequein years of your life. Such a record has 
ofteo furnished ihe means of ascertaining dates, 
and important facts to an extent not at all con- 
templated at the time of its formation. A man, 
therefore, of habitual order in his affairs, ought 
to be able to say, how much he receives, and 
how much he expends, in every year of his life ; 
and what are the date and amount of every im- 
portant purchase that he makes. 

9. Set a good example to your parishioners, 



434 
and to all around you, in contributing to 

CHARITABLE AND PIOUS OBJECTS. You will 

often have occasion, both in publick and pri- 
vate, to inculcate on others the exercise of 
christian liberality. Indeed I have frequently 
thought that attention to this duly was not 
urged by ministers, ei'her from the pulpit, or 
in private as much, by any means, as its im- 
portance demands. But what will be the ap- 
pearance, if, while you strongly recommend 
this duty in words, you set no example of the 
discharge of it in your habits ? It is true, min- 
isters can seldom give much to charitable and 
pious objects. Of silver and gold they eom- 
monly have but little to bestow on any thing 
beyond the daily provision of food and raiment. 
But if they exercise a just economy, they may 
and will have a little. And if that little be 
suitably divided, and cheerfully bestowed ; if 
you show a readiness, to the utmost of your 
ability, and beyond your ability, to contribute 
to the promotion of the Redeemer's kingdom, 
you will give one of the best possible evidences 
of your sincerity and zeal. 

10. Do not indulge a habit op undue so- 
licitude, AND ESPECIALLY OP FREQUENT 
COMPLAINT, RESPECTING YOUR TEMPORAL SUP- 
PORT. Where there is either an inordinate 
love of property, or a querulous temper, the 



485 



subjects of salary, perquisites, &c, will be apt 
to engage more attention, and to be more fre- 
quently the topicks of conversation, than a min- 
ister o! the gosp '1 ought ever to allow them to 
be. Nrver converse on subjects of this kind, 
unless it becoir.es absolutely necessary ; and 
then let it be done sparingly, and with a few 
confid* ntial friends only. You may rest as- 
sured, that dwelling nr.m h on his pecuniary af- 
fairs, in it;ter^ urse with his parishioners, ne- 
ver promot'-d the real h nefit «;f a clergyman, 
either as to h<s purse, or his reputation. All 
that can be done, to any advantage, in provid- 
ing for the temporal comfort of a pastor, may, 
I am persuaded, be commonly done, quite as 
effectually, by dripping a hint, now and then, 
to a discreet friend, and much more to the hon- 
our of religion, than by the most unceasing 
complaints, and trie most importunate solicita- 
tions. 

11 Be not in the habit of proposing to j^our 
congregation to mak& subscriptions or do- 
nations FOR YOUtf SUPPORT, BLSIDES YOUR 

salary Some distinguished ministers, both 
in Europe and America, who had liberal sala- 
ries, have been repeatedly guilty of this in dis- 
cretion. Either improvidentiy falling in debt, 
or being called to meet some extraordioary ex- 
penditure, they openly solicited, or indirectly 
encouraged one private subscription after ano- 



438 



iher for their own relief. This is seldom ex- 
pedient, and often it is exceedingly injurious. 
Where any thing of this kind, on a special oc- 
casion, one* in a minister's life, is spontaneous- 
ly, and without his knowledge, s> t on foot hy 
a few friends, and carried into execution with a 
delicate privacy, it may be accepted without 
any injurious consequences. But if he solicit 
it ; or if it be repeated from time to time, it 
cannot fail, insensibly, to depress his standing 
with his people. It brings him before their 
view too much in the character of a p uper ; 
and if he be presented to them in this character 
again and again, in spite of every thing that can 
be said or done to the contrary, he will occupy 
a less respectable place in their feelings. No 
man who ministers at the altar, ought ever to 
consider a decent support, imparted by those 
whom he serves, as charity. It is nothing but 
his due. And yet, there is a certain spirit of 
independence which his own reputation, and 
the honour of religion, equal!} call upon him to 
maintain. The character of an habitual o gj>;ar 
for himself, is a miserable one for a minister of 
the gospel. 

1^. Neveu leave a congregation on ac- 
count OF THE SMALLNESS 0*' YOUR SALARY, 

if you can possibly avoid it. Every min- 
ister ought to expect from his people a comfort- 
able support. Not that which will enable him 



437 



to live in luxury ; but which will place him 
above want ; and deliver him from those per- 
plexing cares, which a very inconvenient scan- 
tiness of prevision cannot fail to produce. If 
your congregation should be entirely able to 
give you such a support as I have described, 
ami yet decline or neglect to do it, you ought 
to take the earlies? favourable opportunity to 
leave them The workman is worthy of his 
meat. And where, in such circumstances, it 
is withheld, those who are capable of deliber- 
ately withholding it, ought to feel the conse- 
quences of their unchristian parsimony. There 
is neither justice nor charity in remaining with 
a people who will permit a faithful minister to 
starve, while they are abundantly able to "min- 
ister to his necessities." 

But if you should ever be connected with a 
small and poor congregation ; a society of an 
attentive and affectionate character ; earnestly 
desirous of furnishing you with a comfortable 
support, but really unable to afford it ; be not 
ready to leave such a people. Nay, if you 
are happy and useful among them, never think 
of des< rting them on account of pecuniary con- 
siderations, as long as you can avoid it. Re- 
main with them ; cherish them ; and rather 
beg for them, than of them. This is almost 
the only case in which I would advise a min- 
ister of the gospel to resort, for a part of his 



43S 



time, to some secular employment, which 
might supply the deficiency of an inadequate 
salary, and enable him to remain where he 
otherwise could n ot live, among a willing but 
poor people. Stay «•. ith such a people as long 
as God, in his Providence, renders it practica- 
ble ; be willing to deny and exert y urseif for 
their benefit ; and let your removal from them 
to accept of a better support, be your last re- 
sort. 

13. If you should ever be compelled to re- 
sort to any secular fen ployment, for the pur- 
pose of supplying the deficiency of a small sa- 
lary, LET IT BE AN EMPLOYMENT AS MUCH 
AS POSSIBLE IN HARMONY WITH THE MINIS- 
TERIAL character. There have been clergy- 
men, who. finding their salaries altogether in- 
adequate to the decent support of their families, 
even in the most economical manner, and re- 
solving to devote a part of their time to some 
employment, the product of which should sup- 
ply the deficiency in their official income, have 
made a choice of employment truly unhappy. 
Some have been either acting or dormant part- 
ners in distilleries. Others have engaged in 
large mercantile business. A third class, in 
manufactories And a fourth, in speculating 
on notes, bonds, or some other species of pro- 
perty. And the history of these pursuits has 
generally been, that, while a few have sue- 



439 



ceeded, grown rich, and become completely 
secularized ; the majority have been deceived, 
ensnared, and plunged into bankruptcy, and 
perhaps a total « reck of christian and ministe- 
rial character. Of the whole number who take 
this course, I suspect a very small portion, in- 
deed, attain their professed object with comfort, 
and reputation. 

Against all such plans and employments, 
therefore, I would warn you. If your object 
should honestly be, what is commonly, in such 
cases, professed, viz. not by any means to 
grow rich ; but merely to make such a mo- 
derate*' addition to your scanty income, as may 
enable you barely to support your family with 
comfort; then choose, as an auxiliary, some 
employment, which will interfere as little as 
possible with your ministry ; which will tend 
as little as may be to impart a worldly influ nee 
to your mind ; and which may coincide, in a 
considerable degree, with your ministerial duties. 
Such an employment is the educatian of 
youth Such an employment, also, is the 
editing and sale of pious books. These ob- 
jects of attention are so far from being hostile 
to moral and even evangelical duty, that they 
fall in with it entirely, and may be rendered 
essentially subservient to the great end of ail 
ministerial labour. They have, also, this fur- 
ther advantage, (hat the gains which they 
4 c " 



440 



yield are commonly small and regular, and are, 
of course, not so apt to betray the mind into a 
deeply secular spirit. Next to the employ- 
ments which I have mentioned, perhaps that of 
conducting a small and compact farm may 
fall in more happily than most others with the 
duties of the sacred office. 

14. If you should be enabled to lay up any 
portion of property, for the comfort of your 
family, never allow it to engross tour 

THOUGHTS, OR TO BE THE FREQUENT SUBJECT 
OP YOUR CONVERSATION IN COMPANY. He 

who has commenced, on ever so small a scale, 
the work of accumulating property, a'rrd who 
has occasion, from time to time, to invest his 
savings, in some productive manner, is often 
tempted to converse on the subject with undue 
frequency and solicitude, when he falls in com- 
pany with those who are considered as well 
versed in financial concerns. And in a coun- 
try of active commercial character, he will 
meet with such company so frequently, that he 
will be tempted almost every day to converse 
on this subject. Thus his own mind will be 
apt to become more and more occupied and en- 
snared with secular concerns, and he will betray 
the unhappy fact to those around him, to the 
dishonour of his holy vocation. 

Do not allow yourself, then, in company, to 
talk frequently or freely on the price of stocks 



441 



—the rise, fall, and prospects of monied in- 
stitutions — the most popular and eligible in- 
vestments, &c. &c. If any thing on these 
subjects worthy of notice be uttered in your 
presence, you may qsietly listen to it, with- 
out entering deeply into the conversation as 
a matt r of personal interest. If you need 
information to enable you to act, seek it pri- 
vately from those who are most competent to 
inform you, aud most worthy of your confi- 
dence. But do not exhibit yourself as the zea- 
lous devotee of sucn things. Few habits, not 
openly criminal, are more revolting, than to 
hear a minister of the gospel, in mixed com- 
panies, talking like a bank director, or stock- 
jo ber. It ought to be one of the great objects 
of his life to turn off the minds of men from 
inordinate attention to tnese transient posses- 
sions, and to endeavour to fasten them on high- 
er and better treasures. 

15 If you should possess any property, 
guard against investing it in such a manner as 
will be likely to implicate you in frequent 

LIlIGATDN, AND COMPEL YOU FREQUENTLY 
TO RESORT TO LEGAL COERCION. This is 

highly undesirable to any man ; but to a min- 
ister of the gosp<-l, it is absolutely ruinous on 
the score of reputation. It is the practice of 
many to invest their property in notes, in 
bonds, and mortgages, and in various forms of 



, 442 

private security. This plan may answer very 
well for him whose disposition and character 
permit him frequently to contend, and to resort 
to le^al measur s ; but is by no means suitable 
for one who can hardly take the proper steps, 
in the plainest rase, to obtain his just due, 
without subj cting himself to invidious re- 
mark, and from no quarter mote commonly or 
severely than from those wori ily men, who 
are themselves, every day, plunged and steep- 
ed in such proceedings. Men in other stations, 
of the best character, may sue their debtors, 
may foreclose mortgages, and get what is 
rightly their own, without injury to their re- 
putaaon. But a clergv man cannot He is ex- 
pected to bear with endless delays ; to forgive 
debts, where it is not entirely convenient to 
pay them ; and to surrender claims where the 
richest man in the land would not be expected 
to do it. On all these accounts, and others 
which might be mentioned, be not fond of in- 
vesting property in any kind of private securi- 
ties, unless they be of a p^culiar.y firm and 
eligible kind. Publick shocks, of the most se- 
cure character, are greatly preferable; because 
the inteiest on them is paid the moment it is 
due, without dunning or trouble ; because 
they may be turned into cash at any hour ; and 
because neither holding nor selling them is 
likely to drag their owner before the pubhek 



443 



view in a commercial attitude. For the same 
reason, be not fond of investing property in 
small tenements, the renting of which will be 
apt to bring you in constant collision with ten- 
ants, who, more than half the time, will be 
unable or unwilling to pay j^ou your rent. 
Such property, you will always find to give 
you much trouble, and yield you little profit. 
Whereas the true policy of every minister of 
the gospel is, to place all his property, as far 
as practicable, in such a situation, as will give 
him the least possible trouble, or even care, oc- 
cupy as little as may be of his time, and render 
his moderate profits regular and certain. 

10. Finally; guard with the utmost 

VIGILANCE, AGAINST THE ENCROACHMENTS OF 

A graspi g, mercenary spirit. That a min- 
ister should desire to be furnished with a decent 
and comfortable support for his beloved family; 
that he should even be desirous, if it be the 
will of God, to ieave something behind him to 
preserve a widow and children from utter beg- 
gary, every man who has a family, and domes- 
tick feelings, will think b th natural and rea- 
sonable. But the moment one who occupies 
the sacred office goes beyond this moderate and 
reasonable wish ; the moment a strong and 
governing desire of accumulating property 
takes possessor of his mind, he may bid adieu 
to all steady ministerial zeal, to all exemplary 
4 i) 



414 

clevotedness to his Master's work. Preach 
with orthodoxy, and some degree of animation, 
he may ; visit his parishioners, to a certain ex- 
tent, he may; but a devoted labourer in the 
vineyard ; a labourer who lias one great ob- 
ject in view, — the extension and glory of his 
Master's kingdom, and who makes a!l his pur- 
suits subservient to that object, he will not be. 
Few things, rely upon it, are more hostile to 
the spirit of piety, and of ministerial fidelity, 
than a spirit of worldly acquisition. It is just 
as true of a minister as of any other professing 
christian, — that "no man can serve two mas* 
ters." If you should ever be so unhappy and 
criminal, as t give yourself up to the spirit of 
worldly gain, it will eat out the vitals of your 
comfort, your zeal and your usefulness. It 
will exhibit you, like Samson to the Philis- 
tines, a poor, enervated, despoiled object. It 
is just as impossible for a man to be a great ac- 
cumulator of property, and at the same time 
a faithful, devoted minister of Christ, as it is 
to establish a fellowship between light and dark- 
ness, Christ and Belial. 



SETTER XXV. 



Let all things be done decently and in or- 
der. 1 Cor. xiv. 40. 



MISCELLANEOUS COUNSELS. 

# 

My dear yoxtng Friend, 

I cannot consent to close this manual, al- 
though, perhaps, already too much protracted, 
without calling your attention to a few coun- 
sels not included in any of the foregoing Let- 
ters. In stating these, I shall not be studious 
of any regular order. 

1. Be careful to form the habit of scru- 
pulous PUNCTUALITY TO ALL YOUR ENGAGE- 
MENTS. The importance of this habit is very 
great, as already mentioned, even while you 
are a student in the Seminary. But if you 
should live to be clothed with the sacred office, 
and to form the numerous and diversified en- 
gagements which will be likely to mark evey 
week, if not every clay, of your subsequent 
4 e 



446 



course, you will see, if I mistake not, a de- 
gree of importance attached to this matter, not 
easily calculated. When you have appointed 
a day and an hour for the performance of any 
duty, or to meet other persons on business, you 
have made a eontract, which cannot be inno- 
cently broken, unless the Providence of God 
render the fulfilment of it impossible. Every 
time you are guilty of such violation, you may 
greatly incommode, and even seriously injure, 
one or more individual, and sometimes many 
individuals, by compelling them to waste pre- 
cious time in waiting for you. What right 
have you to do this ? Is it not as real a rob- 
bery as taking a purse ? How men professing to 
be conscientious, and to have any just estimate 
of the value of time, can allow themselves to 
act thus, I have alw r ays been at a loss to under- 
stand. There is a degree of complicated misr- 
chief about it, which, whatever others may do, 
clergymen ought certainly to abhor. Let me 
entreat you w T hether you regard your duty 
or your reputation ; your own time, or the 
time of others j. — to be rigorously punctual to 
every appointment. Estab ish a character for 
punctuality, and you will find the great advan- 
tage of it, not only in obtaining the confidence 
of those with whom you may be called to trans- 
act business ; but also in promoting a similar 
habit among those with whom you associate. 



447 



Like other virtues, the one of which I speak 
propagates itself ; and is, eminently, its own 
reward. 

2. You will never accomplish much, either 
in study or in action, without a large 

SHARE OP WHAT MAY BE CALLED DECISION 

of character. By this quality, I mean, 
that bold, steady, persevering firmness of 
purpose, and ardour of pursuit, which stand 
opposed to timidity, indolence and irresolu- 
tion: — that unwavering confidence in the rec- 
titude and importance of his pursuit, which 
prompts a man to press forward in it, with a 
constancy which nothing can shake ; with a 
courage, which nothing can intimidate ; and 
with a resolution which nothing can divert. 
This decision of character appeared, pre-em- 
inently, in Luther, in Calvin, in Wesley, in 
Whitejield, in Howard, and in many other 
men, whose history and services will readily 
occur to your recollection. It led them to sur- 
mount opposition, to brave dangers, to under- 
go the most indefatigable labour, to fulfil their 
engagements with punctuality, whatever it 
might cost them to do so, and to pursue the 
object which conscience told them was right, 
without hesitation, and without turning to the 
right hand or the left, until it was attained. 

There is nothing which a publick man needs 
more than a large portion of this spirit, im- 



445 



pelled and regulated by christian principle. If 
he be feeble and wavering in his purposes; in- 
constant in his pursuits; easily discouraged, 
and diverted from them ; and frequently per- 
suaded to abandon undertakings ardently be- 
gun, and to enter on others, only to abandon 
them in like manner ; — he may make many 
promises, and much noise ; but he will do lit- 
tle He will never be ready for his work ; 
never punctual to his appointments ; never ei- 
ther energetick or persevering in his exertions. 
If you are willing to be such a man, I altoge- 
ther mistake your character. Yet thousands 
really bear this stamp, who are far from in- 
tending it. If you wish to do much for the 
church, and for your generation, be not ob- 
stinate, but be firm ; be not blustering, but 
systematick, decisive, and persevering. Be 
deliberate and wise in resolving ; but deter- 
mined, unyielding, and indefatigable in execu- 
tion. Do not let every idle individual, or eve- 
ry trivial difficulty, break in upon your plans, 
or fritter away your time. Remember that 
your time is short ; your work great ; the ne- 
cessities of immortal^souls unspeakably urgent; 
and the judgment seat of Christ immediately 
in prospect. If you really act in the spirit of 
these considerations, you will accomplish more 
in a month, than a timid_, pliant, irresolute, pro- 



449 



crastinating man, however pious, in six mouths, 
or a year. 

3. Maintain the constant and persever- 
ing habit op early rising. This habit i* 
conducive, to an extent which few appear to 
be aware of, to the health and activity, both of 
the body and of the mind. It has been often 
observed, that those who were remarkable for 
health and long; life, have been almost always ear- 
ly risers. A disposition to lie long in bed in the 
morning,is at once,a symptom and a eau>e,of fee- 
ble digestion, of nervous debility, and of general 
languor Whereas early rising is commonly 
connected with sound sleep ; with elasticity of 
body and mind ; and with habits of activity, 
which are greatly conducive both to health 
and comfort. Nor is this practice less condu- 
cive to success in mental improvement. It not 
only tends to give a daily spring to the mind, 
but also to make a very important addition to 
your studying hours. He who is called to en- 
gage in much mental exertion, and is, at the 
same time, liable to many interruptions, ought 
to make a point of securing several hours of 
unbroken study> before he will be liable to the 
calls of the earliest visitant. Often as the fol- 
lowing remark of Dr. Doddridge has been 
repeated, I cannot forbear once more to trans- 
cribe it. " I will here record," says he, " the 
observation which I have found of great use 
4 e 2 



45Q 



to myself, and to which I may say, that the 
production of this work, and most of my other 
writings is owing ; viz. that the difference be- 
tween rising at Jive and at seven of the clock 
in the morning, for a space of forty years, sup- 
posing a man to go to bed at the same hour at 
night, is nearly equivalent to the addition of 
ten years to a man's life, of which (supposing 
the two hours in question to be spent) eight 
hours every day should be employed in study 
and devotion." Let me exhort you, therefore? 
at all seasons of the year, to rise early; in winter 
before it is light, and in summer with the sun. 
In cold weather, kindle your own fire ; and in 
warm, walk out, work in your garden ; or in 
some other situation, exercise your limbs, and 
inhale the fresh air. Before you take your 
breakfast, you ought always to have spent, ac- 
cording to the season of the year, from one to 
two hours in devotion, in study, and in some 
-active recreation in the open air. 

You may rely upon it, that a faithful adherence 
to this course, though at first irksome, will be, in 
the end, pleasant ; will be conducive to good 
health, and good spirits ; and will enable you to 
accomplish far more of your appropriate work 
than can ever be accomplished by the tardy ri- 
ser, who finds himself, the whole day, run- 
ning and struggling, in vain, to regain the lost 
hours of the morning. But if you would be an 



451 



early riser, you must retire early to bed. These 
are correlative duties which cannot ba sepa- 
rated. 

4 Few young; men thai I have ever seen, 
appeared to me to have any just impression 

EITHER F THE IMPORTANCE, OR OP THE 
PROPER METHODS OF PRESERVING THEIR 

he \l h. My o iginal intention was to devote 
a whole Letter to this subject : but finding the 
volume unexpectedly to sweil und r my hands, 
and becoming more conscious, the longer I re- 
flected on the subject, of my inability to do 
jus ice to it in detail, I shall content myself 
with a few short paragraphs. 

There are two extremes to which«young men 
are prone in relation to this matter. The one 
is, to imagine that the citadel of their health is 
impregnable. That no care of it is necessary. 
That they may take any liberti? s with it, and 
lay any burdens upon it that th^y please. The 
other is, to suppose that great scrupulousness 
of attention to this subject is desirable. That 
a multitu ie of rigid cautions ; a frequent re- 
sort to medicine; guarding against all exposure 
to cold and damp weather ; much wrapping 
up, &c. &c, are indispensable. He who acts 
upon either of these plans, will probably soon 
render himself a miserable invalid for life, if 
he do not speedily cut short his days. Scarce- 
ly any young man, who has led an active life, 



452 



in the pure air of the country, and who com- 
mences study with firm and florid health, is 
aware of the danger which he encounters in 
sitting down to close intellectual application. I 
have known a constitution the most robust, in 
six or twelve months after this change of habit 
was commenced, suddenly give way, and be- 
come utterly broken and prostrated. The 
truth is, the more active the previous habits, 
and the more vigorous the frame of a youth- 
ful individual, when he sits down to close stu- 
dy ; the greater need is there, in many cases, 
for the exercise of caution, and for keeping up, 
at least for a time, a set of rules, as to exercise, 
nearly approximating to his former habits. 
The transition from an active to a sedentary 
life, must be made very gradually, if you 
would make it safely. 

My counsels in reference to health shall all 
be summed up mfour advices, viz. Be strict- 
ly temperate wiih regard to aliment. Take 
every day a large portion of gentle exercise. 
Carefully guard against all intestinal constipa- 
tion. And always avoid too much warmth, 
both in your clothing, and your apartment, 
quite as vigilantly as you would too much 
cold. 

With regard to the first ; remember that 
temperance in you, is a very different thing 



453 



from temperance in a day-labourer. The lat- 
ter may, in common, safely, and even profita- 
bly, take two or three times the amount of ali- 
ment, that can be ventured upon by a sedenta- 
ry man. If a given portion of solid food op- 
press you, gradually diminish the quantity, 
carefully watching the effect, until you ascer- 
tain the quantity which is best suited to your 
constitution, and aft«-r which you feel most 
strong, active, and comfortable, both in body 
and mind. It is plain that this matter can be 
regulated only by the individual himself; and 
that it requires daily watchfulness and resolu- 
tion. Many students, I have no doubt, bring 
themselves to a premature grave, by over-eat- 
ing, as effectually as others by intemperate 
drinking. The effects of the former species of 
excess, are not quite so manifest, or quite so 
disreputable, as those of the latter, but, in a 
multitude of cases, they are no less fatal. He 
who is so infatuated as to persist in laking but 
little exercise, ought certainly to eat but little. 
And he who takes no exercise, ought often to 
ask himself, how far that inspired Scripture 
applies to his case — " If any man will not work, 
neither shall he cat." The answer of Sir 
Charles Scarborongh)\>\\y sici&n to Charles II, 
to one of the courtiers of that monarch, is wor- 
thy of being remembered — " You must eat less, 
or take more exercise, or take physick, or be 



454 



sick." Recollect, too, that our religion enjoins 
not only prayer, but fasting also. By this I 
understand to be meant, not metaphorical or 
moral abstinence, as some have strangely ima- 
gined, but literal abstinence from food. How 
often this abstinence should take place, I pre- 
sume not to say. Let every one judge for him- 
self But that the frequent recurrence of it 
would be as favourable to the health and enjoy- 
ment of a student, as h> his spiritual benefit, I 
have not the smallest doubt. 

The importance of taking a large portion of 
gentle exercise every day, can scarcely be over- 
rated. Every student who wishes to preserve 
good health and spirits ought to be moving 
about in the open air from three to four hours 
daily. You may live with less, and, perhaps, 
enjoy tolerable health. But if you wish fully 
to possess the mens sana in corpore sano, of 
which the Latin Poet speaks, rely upon it, 
with most students, less will not answer. 
Your exercise ought to be gentle. Some stu- 
dents, after exhausiing themselves by a protract- 
ed season of severe study, start from their seats, 
issue forth, and en^ag in some violent exer- 
cise, which throws them into a profuse perspi- 
ration, from which they can scarcely emerge 
with impunity. In many cases, tney had much 
better have continued to sit still. Your exer- 
eise ought to bear a strict proportion to your 



455 



constitution and your habits. Gentle exercise 
diSused through four hours, is much better 
adapted to a sedentary man than a concentra- 
tion of the same amount of motion within the 
space of one hour. It is also worthy of remark* 
that exercise taken either immediately before 
or immediately after eating, is both less com- 
fortable, and less valuable, than if at least an 
hour of rest intervene. No prudent traveller 
will feed his horse immediately aft r his arri- 
val at the place of baiting, or, if he can avoid it, 
put him on the road again as soon as he has 
swallowed his food. The same principle ap- 
plies to all animal nature. 

My third advice, had a respect to intes- 
tinal constipation. There can be no health, 
where this is suffered long to continue. And 
yet it is a point to which few ine xperienced 
students are as attentive as they ought to be* 
They either neglect it, until a decisive indispo- 
sition convinces them of their folly ; or they 
are very frequently endeavouring to remove it 
by the use of 'medicine. Both methods of treat- 
ing the difficulty are miserably ill-judged. Me- 
dicine ought to be the last resort ; and is sel- 
dom necessary unless where there has been 
great mismanagement Exercise,abstemiousness, 
and the judicious use of mild, dietetical aperi- 
ents, form the system which a little experience 
will show you to be the best. 



456 

The temperature of your room, and of your 
body, is the last point in reference to health to 
which I shall request your attention. A stu- 
dent, whose robustness is almost always in 
some degree impaired by sedentary habits, 
ought never to allow himself, if he can avoid 
it, to be in the least degree chilly, when he is 
sitting still. But it is quite as unfriendly to 
health to allow himself to be over heated, either 
by the atmosphere of a room excessively warm- 
ed, or by too great a load of clothing. Every 
thing of this kind ought to be carefully avoided. 
So far as experience, in relation to my Own 
case, goes, I am constrained to say, that exces- 
sive heat has been quite as often, to me, the 
source of disease, as excessive cold. He who 
is about to take a long walk, in the course of 
which, he has an opportunity of keeping him- 
self warm by constant, vigorous motion, ought 
just as carefully to avoid covering himself with 
an overcoat, while his walk continues, as he 
ought to be to avoid sitting in a cold place, or 
in a draft of air, at the end of his walk, with- 
out it. 

You will gather from the foregoing remarks, 
that my plan for preserving health, is by no 
means that of tampering with medicines, which 
is much more likely to make a valetudinarian, 
than a man of good health ; but that of em- 
ploying wisely and vigilantly the art of preven~ 



457 

#0ra. You have now, through Divine favouc, a 
good constitution. Try to keep it, by avoiding 
every species of excess, and by watching every 
approach of derangement ; and, under the bless- 
ing of God, all will be well. 

5. Never permit yourself to get into a whin- 
ing, COMPLAINING HABIT, WHEN SPKAKlTsG 

op your bodily health. You and I know 
some clergymen, both young and old, who have, 
by some means, gotten into the unhappy prac- 
tise, whenever they are asked, by an acquaint- 
ance, how they do, of playing the invalid, in 
rather a ludicrous manner; continually com- 
plaining of more or less indisposition ; giving 
a minute history of their little ailments and dif- 
ficulties ; and really appearing to take a kind 
of comfort from being listened to in a narrative 
of their own sufferings. Carefully guard against 
this habit. It is disgusting in itself; trouble- 
some, and, in no respect attractive, to your 
friends ; calculated to gain strength by indul- 
gence ; and, in the end, to increase the real 
evils, and to turn into real, the imaginary evils 
of which it complains. Unless there be some- 
thing very peculiar in the state of your health, 
answer all inquiries respecting it in a single 
sentence. Trouble nobody but your physician 
with a minute detail of your pains and aches, 
and infirmities ; not merely because it is, to 
many, a revolting story ; but because, the in- 
4 F 



45S 

flnence of this habit on your own mind, when 
indulged to a considerable extent, cannot fail of 
being unhappy. Talking much about your 
complaints, will lead you to think much of 
them ; and thinking much of them, will almost 
infallibly lead to an increase of their power, 
whether real or imaginary ; and finally make 
you a miserable bundle of complaints and in- 
firmities. Cultivate a cheerful temper, and it 
will diffuse a happy influence over your whole 
character. 

6. When you are introduced into the minis- 
try, endeavour always, throughout life, to be 

ON GOOD TERMS WITH YOUR CLERICAL BRE- 
THREN. You have known lawyers and phy- 
sicians who were always on hostile terms with 
their professional brethren. Like Ishmael, of 
old, there hands were against every one, and 
every one's han is against them. But I presume 
you never knew such an individual who was 
truly respectable. The incessant disposition !o 
vituperate and repel which this character sup- 
poses, must be considered as indicating either a 
want of principle, or an obliquity of temper, of 
the most unhappy kind. Show me a lawyer 
or physician who is for ever abusing fc his bre- 
thren, and I will show you a man unworthy of 
their love or confidence. The same rule ap- 
plies, perhaps with peculiar force, to ministers 
of the gospel. The religion which they teach 



459 



is a system of love ; and the great cause which 
they profess to seek, is the cause of Order, union 
happiness, and salvation, temporal and eternal. 
Ministers, therefore, not only ought to be uni- 
ted in affection ; but jusi so far as they are hon- 
est, and in earn^ st in the great cause which they 
profess to love, they will be so united As 
you value your own peace, comfort and useful- 
ness ; and as you wish well to the peace, and 
edification of the church, culiivate a spirit of 
christian love, and affectionate intercourse, with 
all who bear the sacred office, and especially 
with those of our own church. Visit them ; ho- 
nour them ; co-operate with them ; anc put far 
from you every thing which tends to generate 
coldness or strife among them Your own 
happiness, and the advancement of the Redeem- 
er's kingdom are more concerned in this thing 
than you are probably aware. 

7. Never allow yourself to be a politician. 
Never attend political meetings: — never ha- 
rangue in political companies : — never scribble 
political paragraphs : — never connect yourself 
with political parties : — nay, do not indulge in 
much political conversation, even with your 
friends. Ministers of the gospel, and those 
who are preparing for the ministry, have infi- 
nitely more important work to do. And rely 
upon it, that, in all cases, the more of a politi- 



4G0 

cian you are, the less will be your comfort and 
your usefulness as an ambassador of JesusChrist 
8 Let your recreations be always such 
as become your propession. That clerical 
men need recreation as much as others, and in 
some respects more, is too evident to be denied. 
Yet I need sot say, that many of those amuse- 
ments which are considered as innocent by 
worldly people, are out of the qu stion for you. 
Happily our lot is cast in an age, and in a coun- 
try, in which publick sentiment as well as the 
word of God very unequivocally prohibits them. 
There is however, an ample rang of choice still 
left for every reasonable man. All that be- 
come a grave christian, fall within this range. 
It will readily occur to you that the active dis- 
charge of many of his parochial duties, may be 
rendered by a pastor, and, if zealously engaged 
in, will become, some of his most precious re* 
creations. But more than this will be necessa- 
ry. Riding and walking, of course, in all 
their varietits, belong to the admissible class. 
To th se I would e-peci^lly a d gardening, as 
one of the most rational, d lighiful, and profita- 
ble of the whole list Man in his first and most 
perfeci state was placed in a garden ; and in 
proportion as men imbibe correct sentiments 
and cultivate a ju?t taste, they will be glad to 
get back to the same employment. It is desi- 



461 

rable to every student to have some recreation, 
which will not only be salutary, but also plea- 
sant and attractive. If you engage with a mo- 
derate and well regulated zeal in the culture of 
vegetables and shrubbery, you will not probably 
find them to draw you away from your books a 
single hour more than will be useful to your 
health. And if you desire ) our gardening, as 
well as your walking and riding to be doubly 
agreeable, as well as doubly advantageo .s, try 
to gain at least such an. elementary knowledge 
of Botany and Mineralogy as will give you an 
additional interest in every plant you cultivate, 
and in every fossil on which };ou tread. 

9. Never allow yourself to be i^ a hurry. 
Clergymen who are active and faithful, have 
commonly so much to^dc*, that, unless they are 
extremely diligent and orderly in their affairs, 
they will often be painful Ly hu ried ; and that 
which a puljlick man does in a hurry, is com. 
monly ill done. Few men were ever more busy 
than the late Mr; John Wesley ; yet he signi- 
ficantly remarked, that "although often in 
haste, he was never in a hurry." The distinc- 
tion was a just one. He had always a number 
of engagements on hand, and was obliged to pass 
rapidly from one to another. But, amidst 
them all, he maintained that composure of 
mind, which enabled him to do each thoroughly 
and well. This is an important art. Learn it 
4 G 



462 



as speedily as you can. To do so completely, 
you must have Mr. Wesley's order, his indus- 
try, his habitual composure of mind, and his 
decision of character. He who allows himself 
in lounging and laziness at one tine, must ne- 
cessarily be in a hurry at another. And he 
who has not the strictest order in his affairs, 
must either be half his time distracted with hur- 
ry, or leave one half of his duty undone. 

10. Never permit yourself to be concerned 
Abottt popuLAKiTY. Never inquire, n.»r be 
anxious to hear what is said of you. Popularity 
seldom fails to fly from him who inordinately 
seeks it ; and is never so likely to be attained 
as by him who gives himself no concern about 
it. You have reason to be thankful that your 
lot is cast in a country in^vhich we have no re- 
ligious establishment, for the support of minis- 
ters independently, or in spite, of publick opi- 
nion. But while this is a great ble^sin^, it be- 
comes, indirectly, a source of frequent and 
strong temptation. The temptation is that of 
deferring more to publick sentiment, to popular 
praise and censure, than we ought Be habitu- 
ally on your guard against this temptation. 
Your business is to guide publick opinion not 
to let it guide you. Never let your course be 
prescribed by a previous calculation whom you 
shall please, and whom displease. Manifest no 
desire to hear either the praise or the blame 



463 



/vhich may be expressed concerning you. On 
the one hand, if the language of praise be ad- 
dressed or reported to you, be not elated by it ; 
for, in nine cases out of ten, there is much in- 
sincerity, or much injudiciousness and folly 
mingled with it On the other hand, if you be- 
come the object of censure, let it neither depress 
nor irritate you. If it be just, thankfully pro- 
fit by it, and if it be unmerited, still carry it to 
the throne of grace, and inquire whether some 
good use cannot be made of it. Remember that 
he who does his duty faithfully, aff ctionately, 
and perseveringly, will seldom fail of obtaining 
as much popularity as he ought to have ; and 
that all that popularity which rests upon any 
other basis, is unworthy of being either sought 
or prized. 

11. When you become the object of ill-na- 
tured attacks, be not ready to take any 
publick notice of them. That extreme 
sensibility to censure, which prompts publick 
men, and especially ministers, to repel, by a 
publick reply, the smallest assault which is 
made upon them, ought by no means to be che- 
rished. Such replies in a great majority of 
cases, rather give importance to the assailant, 
than real protection or honour to the assaulted. 
Slauder, in a multitude of cases, cannot be kill- 
ed ; but, according to the old proverb, when let 
alone, it will soon die of itself. Seldom under- 
4 H 



464 

take, therefore, to defend yourself against rude 
or malignant attacks. Never do it in haste, or 
without consultation. In most cases such at- 
tacks will be harmless, unless you make them 
otherwise. Very rarely has any man been 
"written down" but by himself. 

Be cautious and sparing in assigning pub- 
lick REASONS FOR YOUR CONDUCT. Try tO 

ascertain, in every case, what your duty is, and 
endeavour to perform it ; but having; done so, 
leave it, for the most part, to speak for itself. 
Undertaking to satisfy the publick by assigning 
reasons for what we do is often only presenting 
a broader front for ill-nature or malignity to 
strike at. As long as people only guess at 
your motives, or reasons, their censure may be 
somewhat restrained. But that which you of- 
fer by way of explanation, or of justification, 
may give them a handle against you, as little 
thought of by yourself, as it is gratifying to 
them. The action itself might have passed 
very well ; some one or more out of half a do- 
zen reasons for it, may possibly give mortal of- 
fence. This remark applies, perhaps, to no 
class of men more strongly than to ministers of 
the gospel, who are usually connected with 
large bodies of people, all taking an interest, 
and feeling as if they had a right to express opi- 
nions, concerning every thing they say and do. 
In such circumstances, the shortest and safest 



465 

course is to act rightly ; offering but little by 
way of explanation ; accustoming those around 
you to confide in your wisdom, and committing 
the whole to "Him who judgeth righteously." 
13. It is a good rule of prudence for a pub- 
lick man to be as much on his guard 

AGAINST HIS FRIENDS AS AGAINST HIS ENE- 
MIES. If I were asked whether publick men 
were more frequently injured by their enemies 
or their friends ; I should certainly, and with 
confidence, reply, by the latter. Be thankful 
for friends ; love them ; be grateful to them ; 
and be always ready with fidelity to serve them. 
But recollect that you ought to guard quite as 
vigilantly against their indiscretion, their folly, 
and their selfishness, as against the malice of 
your enemies. That general who wishes to suc- 
ceed in his great military movements, mugt of- 
ten conceal his purposes quite as carefully from 
his own army, as from that of the enemy. So 
it is, to a great extent, with every publick man. 
Never commit delicate matters to many in num- 
ber, even of your best friends ; and never for- 
get, that you are quite as much in danger from 
the tongues of those who love you most, as 
from the hostility of your bitterest opposers. 
14. In travelling among strangers guard 

AGAINST EVERY THING THAT MAY SAVOUR OF 

a forward or obtrusive spirit. There are 



466 



two extremes in relation to this point, into one 
or the other of which public men are prone to 
fall. Some retreat to the most private recess of 
the vehicle in which the,y travel, or the hotel in 
which they lodge, and wrap themselves up in 
the silence and impenetrable reserve of one 
who wishes to escape from all intercourse with 
his species. Others are forward, talkative, and 
apparently desirous of makingthemselves known 
to every individual with whom they travel, and 
engaging with prominence in every conversa- 
tion that occurs. The former is a monkish 
plan of proceeding, by which an intelligent 
man loses many pleasures and advantages, and 
withholds from others many a social benefit, 
which he might confer, But the latter plan of 
deportment is no less faulty. It is weak, undig- 
nified, obtrusive, and, to all delicate minds, ex- 
tremely revolting. Be invariably polite, and 
ready to accommodate every fellow traveller; but 
never obtrude your acquaintance or conversation 
on strangers. Rather wait to be drawn out, 
than run the risk of being repelled as unduly 
forward. Those who, in travelling, thrust 
themselves into every circle, and meddle in 
every conversation, seldom, 1 believe, get 
through a long journey without placing them- 
selves in circumstances, which, if they were 
persons of delicate sensibility, (happily for their 



467 

feelings this is seldom the case) would lead te 
many an hour of deep mortification. When 
designing or unprincipled men meet with such 
persons in publick vehicles or places, they are 
peculiarly apt to single them out as objects of 
their artful approaches, under the confidence 
that they shall find them more accessible than 
others, and more open to imposition. 

15. In travelling in publick vehicles, and in 
putting up at publick hotels, be ever ready 

TO PERFORM THE APPROPRIATE OFFICES OF RE- 
LIGION, BUT NEVER FORCE THEM ON THOSE 
WHO MANIFEST NO DESIRE TO RECEIVE THEM. 

It has been often made a question, whether at 
publick tables, in hotels, or steam-boats, it is 
proper for a clergyman to make a practice of 
asking a blessing and returning thanks? My 
opinion is, that, if the company be orderly, and 
a considerable portion of it decisively respect- 
ful to religion and its institutions, such as a 
minister has frequently the pleasure of meeting 
in publick conveyances, it is expedient for him, 
in such circumstances, to approach the table 
among the first, and reverently to implore the 
divine blessing. But if the company be large, 
disorderly, noisy, and apparently indisposed to 
such exercises, and there be no weighty portion 
of it ready to act as pioneers, and open the way 
for him, he ought not, in my judgment, to force 
his services upon such an assemblage. If, after 
4 h 2 



468 



you become a minister, you are ever thrown 
into such a situation, withdraw to a quiet end of 
the table, with the little group who may be 
like-minded with yourself, if thtrebe any such 
present, and there, in a low voice, only to be 
heard by yourselves, and the few who sit next 
to you, implore the blessing of heaven on the 
comforts of which you partake. When you 
fall into such turbulent companies, this course, 
if my observation has not greatly deceived me, 
is best adapted to make the desired impres- 
sion. 

I have known some clergymen who, in 
travelling, thought it their duty, and laid it 
down as a rale, at every publick house at which 
they put up, whether crowded with company or 
not, without any exception, to call the family 
together to morning and evening prayers. 
That this may often be done, very acceptably, 
and to great advantage, in the private, oi family 
room, where the keeper of the house and his 
family are respectful to religi'<n, I am well per- 
suaded. And, therefore, a clergyman in travel- 
ling ought ever to be on the watch to perceive, 
and ready to seize favourable occasions to intro- 
duce the worship of God. But to insist on doing 
it in the face of manifest aversion, and even in 
the midst of a noisy and profane throng, as I 
have sometimes known to be the fact, is, verily, 
in my opinion, "casting pearls before swine, 7 ' 



4G9 



and adapted to dishonour rather than recom- 
mend religion. 

16. In travelling, be not ready to entan- 
gle YOURSELF WITH OBTRUSIVE OR TROUBLE- 
SOME strange «s. In almost every crowded 
publick conveyance that you enter there are 
passengers who answer this description ; per- 
sons who, from vulgarity, from officiousness, 
or from some sinister motive, will be disposed 
to fasten themselves upon you, and endeavour 
to make you subservient to their convenience. 
They will, perhaps, oppress you with their con- 
versation, pester you with their plans, and even 
lay a snare for yonr politeness, which may 
give much trouble afterwards. Be on your 
guard against such p rsons. Give no encourage- 
ment to their intimacy or their schemes, espe- 
cially until you know something about them. 
The exercise of common civility to them, may 
entangle you to a most inconvenient degree. 
To this class of travellers, females are some- 
times found to belong. Travelling without a 
protector, they may feel desirous of engaging a 
clergyman to act the part of one ; who, though 
a stranger to them, they consider as furnishing 
in his profession, a pledge of fidelity and be- 
nevolence. Often have I known females travel- 
liugin these circumstances,impose themselves on 
clergymen, travelling in the same direction, and 
to form an incumbrance and impediment of the 



470 

most serious kind. I have known ministers, 
young and old, on journeys for their health, real- 
ly oppressed, and their movements most unhap- 
pily and injuriously trammelled, by these self- 
created proteges. Guard against every such 
imposition. If you do not, you will never be 
without incumbrance. In travelling be polite, 
accommodating and benevolent to every body, 
especially to females, and, above all, to unpro- 
tected females of decent appearance and char- 
acter. But do not allow them, in ordinary 
cases, to identify themselves with you ; to con- 
sider you as their humble servant ; and to ex- 
pect you to regulate your motions by their con- 
venience. Perhaps no class of men have so 
much reason to be on their guard against this 
species of imposition as ministers of the Gos- 
pel. 

17. Whenever you travel out of your own 
immediate neighbourhood, be caheul to seek 

AND TREASURE UP ALL THE INFORMATION 
WHICH YOU MAY HAVE AN OPPORTUNITY OP 

gaining. It is wonderful to observe under 
what a lethargy of mind many intelligent men 
labour, as to this point, in their most interesting 
excursions. They travel, perhaps, hundreds 
of miles through the finest regions of country, 
without making a single inquiry, or treasuring 
up a single fact, adapted to solid use afterwards. 
This is a fault, really, as criminal as it is dis- 



471 



reputable. I advise you to consider every 
journey that you take as " a price put into your 
hands for getting wisdom." Try to return 
from every excursion laden with knowledge, 
concerning the agricultural, the commercial, 
and the manufacturing slate of the districts 
through which you pass ; their various internal 
improvements, their literary, moral, and re- 
ligious condition ; the numbers, prospects, 
wants, &c, of the different ecclesiastical de- 
nominations ; and particularly any institutions 
or practices which may be worthy of imitation. 
In travelling always keep a diary. If it be as 
minute in recording what you see, as well as 
what you do, and rich as it ought to be, it may 
be to you a document of great value as long as 
you live. 

18. Learn the happy art of turning evert 

THING INTO THE CHANNEL OF RELIGION, AND 
MAKING EViBT THING SUBSERVIENT TO IT. 

You remember that Dr, Johnson, in his life of 
Dr. Watts, remarks, that " whatever he took 
in hand, was, by his incessant solicitude for 
souls, converted to theology." This is, in- 
deed, exalted praise for a minister of the gos- 
pel. May you be enabled to merit the same 
eulogium ! If you should live to be invested 
with the sacred office, never, for a moment. 
lose sight of that office, or of the duties which 
it infers. Let all your reading, conversation^, 



472 



plans, journeys, recreations, point directly to 
the advancement of the Redeemer's kingdom, 
and the temporal and eternal welfare of men f 
as their grand centre. Whatever others may 
do, consider yourself as a man consecrated to 
the great work of doing good, to your latest 
breath. To this let every pursuit and acquire- 
ment be subservient ; to this make every thing 
bend. Wherever you sojourn or reside, be 
ever on the watch for opportunities of promot- 
ing the moral and spiritual benefit of yourself 
and others. Recollect that you have but one 
object to pursue, — the extending and building 
up that "kingdom which is not meat and 
drink, but righteousness and peace, and joy in 
the Holy Ghost. " Let the last wo»ds, em- 
phatically repeated, of the old English Pre- 
late, — Pro Ecclesia Dei — Pro Ecclesia Dei — 
be visibty inscribed upon every thing you pos- 
sess and do. This is the real art of "turning eve- 
ry thing to gold," in the best sense ; the art of 
being, in the highest degree that this world ad- 
mits, useful and happy. 



And now, my dear young Friend, I must 
bring to a close this collection of counsels • 
which I fear my desire to omit nothing impor- 
tant, has led me too much to extend. A wish, 
also, that nothing might escape your notice, has 



473 



led me to present the same thought more than 
once in different connexions. For this I make 
no apology. The truth is, there is so intimate 
a relation between different parts of truth and 
duty ; they so run into one another, that occa- 
sional repetition is unavoidable. Nor is it, for 
various reasons, undesirable. The impres- 
sion is thereby reiterated, and, perhaps, deep- 
ened. 

In reviewing the various details to which 
your attention has been called, I trust you will 
often be ready to exclaim — " Who is sufficient 
for these things ?" Who can hope, in the di- 
versified situations and duties of a minister of 
the gospel, in publick and private, to avoid 
the numberless faults to which he is exposed on 
every side, and to exhibit, in regard to all the 
points which have been specified, a blameless 
example ? — I answer, truly no one who is not 
favoured with that Divine wisdom and aid, 
which are promised to those who unceasingly 
ask for them. The sentiments, therefore, which 
I should wish to see reigning in your mind in 
reference to this whole subject, are those which 
recognise your own weakness ; the number and 
power of the temptations which surround you: 
the extreme arduousness of the task of doing 
well ; your need jf continual help ; and the 
obligation which you are under to " watch 
and pray," that you may be enabled, in any 



474 



tolerable degree, to observe the rules enjoin- 
ed 

But, while I wish these sentiments to be 
deeply impressed on your mind ; I am, at the 
same time, persuaded, that the substance of all 
that I have recommended^ may be considered, 
with that Divine aid which is promised to all 
who faithfully seek it, as fairly within the reach 
of every candidate for the holy ministry, who 
has decent talents, and genuine piety : do not, 
therefore, by any means imagine, that the man- 
ners and habits which I have described, are 
such as very few, and those only who have 
special endowments, and advantages, can attain. 
There is not a student in our Institution n ho 
might not make the attainment, if he had the 
piety and the perseverance to use the proper 
means for the purpose. In this '-pinion, I am 
happy in being fortified by the venerabie Pre- 
sident of our Board of Directors,* with whose 
declaration, delivered to a body of your pre- 
decessors in the Seminary, I shall take my 
leave of you. 

" In this matter we are under no necesity of 
contemplating an impossibility — J maintain 
that there is a point in good manners, which 
every theological student, without exception, 
may and ought to reach ; and which, whoever 

* Rev. Dr. Greebt. See Christian Advocate, Vol. I. pp. 
493, 494. 



475 

reaches, will be acceptable and agreeable to per- 
sons of every rank and condition in life. The 
attainment requires little more in order to 
make it, than the meekness, and gentleness, and 
benevolence, and courtesy, which the gospel 
itself explicitly recommends — and enjoins ; 
and a failure in which must, of course, be reck- 
oned a real defect in christian character The 
man who has reached the point I have in view, 
is as free from all that boorish roughness, all 
that reserved haughtiness or sullen ness, all that 
clownish rudeness, and all those disgusting 
habits and actions, which are so generally and 
justly offensive, as the courtier himself. This 
man is neither forward nor sheepishly bashful ; 
he is self-possessed, but modest and retiring; 
he is kind and civil ; he is social and pleasant ; 
he is desirous to please, and willing to be pleased ; 
he is respectful to age and station ; he is 
never intrusive or officious ; he is on all occa- 
sions accommodating, and ready to do every 
good office in his power ; and he never arro- 
gates precedency of rank, nor demands an un- 
due attention to himself. Now I affirm, that 
every minister of the gospel, and every theo- 
logical student may possess this character ; and 
that, if he possess it, he will be offensive to no 
one in point of manners. Aim at the attain- 
ment which I have here described : aim at it 
constantly : consider it as a christian dftt 
4 i 



47& 

to do so. It is, in the strictest sense, a chris- 
tian duty; for believe me, your usefulness, 
your ability to do good, will greatly depend on 
your visible demeanour. " 

That you, my dear sir, may have grace given 
you to attain this character, and thus to adorn 
the sacred office, and become an eminent bless- 
ing to the church of God, is the unfeigned 
prayer of 

Your sincere friend, 

SAMUEL MILLER. 

Princeton, April 10, 1827. 



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